GIRL EDUCATION (VISHWA NATH SOOD- ex secretary, SSS)

Is it not strange that whatever may be the field (barring kitchen), females are HARD TO SPOT? This is because we had been showing neglect towards this gender in all involvements including education since many centuries. This BARBARIC discrimination has to be removed.

Education is a BASIC human right. Education must be available for, accessible to and inclusive of all children. Education needs to be child centered, relevant and embrace a broad curriculum AND be appropriately resourced and MONITORED. Educational environment must be provided in a way that is consistent with human rights, equal respect for culture, religion and free from all forms of VIOLENCE. The right to respect within learning centre is also a foremost right.

UNLIMITED INK AND ENDLESS PAPER IS NEEDED for achievement of this goal.

Our nation has started feeling highly perturbed about the declining ratio of male- female which is about 92 females for every 100 males. The scale can only be tilted to equality by providing education to females. We have put ourselves to further shame by enrolling only about 42 % of girls in schools so far. This alarming situation has to be dealt with on war footing. No society can be allowed to sit quietly and watch this ugly scene.

Girl education shall produce wonderful results. It is bound to result in lower infant mortality as well as turn towards decline in rate of population growth. A nation with increased number of educated females will conveniently have eventual increased wages. When you educate a girl, you educate the next generation. Girl education is a good and farsighted national investment. Is it not? This is also bound to improve family health and result in economic development.

Although our community and Sood Sabha Shimla has, in the past, done its bit for this purpose but there is still a lot of scope and many things can be done in this field by initiating new schemes and implementing a few ideas. This can be conveniently done well within available resources. The first and foremost REQIREMENT has to be ZEAL within the persons who are at the helm of affairs. We cannot absolve ourselves and shy away from this responsibility by pretending that this field of activity is the responsibility of the government. How much can we expect from our authorities who have burdened themselves by sorting and loading upon themselves wrong priorities? We cannot remain silent spectators to the impending danger which is bound to result as ruining and unacceptable aftermath of neglecting girls in field of education. If the government is not keen or sleeping over this matter by not inviting people to participate in this pious progamme, it becomes ALL THE MORE our moral duty to rush forward by initiating the first step in this direction.

Sood Sabha Shimla has been doing a lot for the people of its town for the last almost half century and won much applause and laurels for number of its charitable and public welfare activities. Sabha must also indulge in a virtuous and religious cause of GIRL EDUCATION. Sabha has been talking, since long, about running some educational institute. Somehow, this goal has always eluded Sood Sabha. May be, there was some problem with authorities, non-availability of suitable site and many other impediments. If this important dream is still at a distant sight, why not start by making a few small beginnings?

We can continue with our already existing planning and at the same time indulge in additional activities in this direction. Say, resorting to sponsorship of some female children in the field of education and in sports or other activity as well. Admittedly, government still lacks a solid infrastructure for promotion of education. Even contribution of single ‘brick’ to this structure shall strengthen it considerably. We can seriously put our heads together and come out with some idea of our voluntary involvement, to be passed across to our government authorities for improvement of educational environment and standard, EVEN in some government owned institution. This way, there are likely to be chances of fulfilling the dream of achieving the goal of running an educational institute. There is another opening available which we have not been able to see. Perhaps the age old adage goes true in this case. It is said, “Nearer to church, farther from heaven”. We have ample covered space available on the terrace of Ram Mandir market, which is lying unutilized since the year 2005. Our above said ‘small beginning’ can be made at this spot. People from Shimla are running to all parts of the country to get so called “COACHING” for entry to professional colleges and have to pay through their nose to such centers which are growing like mushrooms. Our charitable institute can contribute its bit by helping some of the needy GIRLS if some HIGH STANDARD coaching is provided by deputing well qualified tutors. It must be run on NO PROFIT basis. Sabha can conveniently incur additional expenditure of a fraction of its funds for the betterment of GIRL EDUCATION.

(Dated 20th January, 2010: BASANT PANCHAMI)
Website: Sood Sabha Shimla. (Material there for) compilation started by Vishwa Nath Sood, Ex. Secretary on this auspicious day.
ROUGH DRAFT
INTRODUCTION: Almost hundred years ago, it was a common adage that SOOD, SARKAR & SIMLA were synonyms. That is how it happens to be the splendid standing of Soods.
A few visionaries of Sood community in late fifties of the previous century envisaged the idea of forming a conglomeration of community. A mere handful of their numbers started working on the mental picture and would assemble regularly to exchange thoughts and planning ideas. They had no permanent place to work and would meet at one another’s houses. They also made it a point to deliver home their ideas to other influential persons of the community and sought their valued advice as well. The small organization was given the name of SOOD SUDHARAK SABHA. Their activities, today, may look ordinary but their devotion to the cause, zeal and efforts bore fruits to give us present SOOD SABHA. It was registered with the Registrar of Societies in the year 1961 under the name and style of SOOD SABHA SHIMLA after framing its bye-laws. The objective was to indulge in charitable activities, social reforms, providing of amenities for public welfare & to the community and promotion of religion etc. This was to be done without discrimination of cast creed or religion. The ostensible momentum of activities picked up in about the year 1965 when a huge number of the community were invited to attend a meeting in CHAUDHRY MALL HALL, GUNJ, SHIMLA. A governing body was elected on the spot by more than hundred fifty participants. This was done with consensus, without any fuss or ifs and buts. Farsighted & agile young and elder persons constituted the first elected Managing Committee. A drive to enroll life members as well as annual members was also launched on a nominal fee of Rs.3/- for annual members and Rs.50/- for the life members. An appeal for voluntary donations was also made during this crucial meeting. A commitment by various persons was noted down on the spot and more than Rupees one lakh was listed to be collected from the donors. Rest is a long list of chronological order of events.
The plot of land where the present structure of the Sabha stands was previously a small hut-like structure built in the year 1840 (with occasional slight modifications and renovation etc.). The vacant land was donated to the deity of SHRI RAGHUNATH JI by S/Shri MOONGA, DITTU, DUNNI and SHIVDITTU who were four brothers belonging to our Sood community from Village Karror in Tehsil Dehra of District Kangra. In mutation record as per revenue settlement way back in the year 1 831, these four brothers figured as the owners of this land. “Shri RAGHUNATH JI temple and a BOWRRI (potable water source) in the adjacent compound were built in the year 1840 on these 2025 square feet of land by these donors. Due to result of subsequent efforts and grants, the adjacent parcel of land also became part and parcel of the deity of Shri Raghunath ji in whose name the revenue entry started to exist after the year 1840. The total area appurtenant to this temple became 11,754 square feet ultimately. One Pundit Shiv Ram was appointed as pujari of the temple, owner of which was deity of Shri Raghunath ji. In earlier days Ram Mandir was also popularly known as Raghunath Mandir. There is a checkered history of litigation erupting between the Pujari and others, including the successors of the donors starting in the year 1876 or thereabout. Litigation in around the year 1920 was started again when Chander Shekhar, a descendent of Shiv Ram started claiming ownership title to the property which was under the ownership of the deity of Lord Raghunath. The issue was settled when pundit Gauri Shanker, son of Sh Chander Shekhar was vested with the right of MAHANT around the year 1931.
In the later part of the fifth decade of the previous century, efforts were put on track to take over the possession from Pt. Gauri Shanker with an idea to build a new big temple and Dharamshala etc because the place was very near to the then bus stand which is now called as local bus stand. There were number of reasons for germination of such idea. The premises of the temple were in ruins. Devotees hardly took pains to pay obeisance because the condition had deteriorated so much that it looked more of a dwelling place of poor pundit than a place of worship. The so called Mahant or the Pujari was living a life of extreme poverty because no offerings worth the name would come and he had to support a family including a daughter of marriageable age. Although pundit was leading a family life in extreme financial difficulties, yet he would refuse to listen and used to turn down any suggestion put forth for his welfare suspecting that he would be caught in some trap and thrown out of his valued possession. People with religious bent of mind could not tolerate a pathetic site of such magnitude and prayed for its improvement. All the words and imploring flew much over Gauri Shanker’s head.
The abovementioned SOOD SUDHARAK SABHA had come into being and was keen to implement the proposal. The members of this Sabha sought guidance and help of very influential and tactful persons of the community to prevail upon Pt Gauri hanker. The apex and renowned philanthropist, Rai Bahadur Jodha Mall, offered his services to convince the pundit about the genuineness of the offer which included a substantial sum of Rs 90/- (This amount used to be equivalent to monthly salary of an educated government clerk during those days.) to be paid every month as pension / annuity during the life time of Pundit Gauri Shanker along with a two room accommodation in the new complex to be built. Rai Bahadur Jodha Mall also offered to bear all expenses for the marriage of his daughter. In order to convince the wavering mind, the great philanthropist made an offer of a personal undertaking to keep good the word in case he had any apprehensions about the offer of other people. Rai Bahadur’s assurance was enough to cause the pundit to give a thought to the idea and he sought some time to consult and consider the proposal. Rai Bahadur was so eager to see that the proposal got through that he made a very serious offer to the effect that he would solely finance the whole project to construct the temple once the pundit gave up his obstinacy in spite of being in big trouble. Pundit Gauri Shanker was made to be convinced that he would be instrumental in paving way for a very big charitable cause in addition to finding a permanent solution to his financial and family problems. Rai Bahadur Jodha Mall left with a request to Pundit ji that he should give a serious thought to the proposal. Unfortunately, Rai Bahadur fell seriously ill and went to his heavenly abode. Things were back to square one but the persons with good intentions never lost heart. They involved Lala Raghu Nath Das and his brother Lala Baseshwar Das who had their shop and coal depots next to the temple. It was their convincing power and canvassing along with projection of a scenario to the effect that both of them had also agreed to shift their business activity from the site so that the construction could go ahead. They also assured him that the written agreements in everyone’s interest would be executed wherein due provisions to watch interest of every displaced person would be taken care of. Thus with an assurance from two equally affected influential persons and a written commitment in the shape of a deed of annuity made in the month of October, 2065, for lifelong pension, residential accommodation and Rs.1500/- for the marriage of the daughter the things changed favourably for the implementation of the plans. This resulted in handing over of the land and the structure to SOOD SABHA which had already become a duly registered charitable society. In lieu of his surrendering rights and possession, Pundit Gauri Shanker was compensated as per above terms in a written agreement with him. Sood Sabha thus got possession of the land and the old structure of the temple. One pundit Udho Ram was appointed to perform puja up to the time, the idols were to be shifted to Shri Radha Krishan temple, Gunj, Shimla for proper safety and regular Puja because in order to raise the new complex, old weak structure had to be razed. (The new temple was inaugurated in the year 1988. These idols were also brought back to be reinstalled with pomp & show of a grand SHOBHA YATRA.) After the initial spade work of making, getting sanctions etc of the plans from the statutory authorities, the vigor in construction work started in the year 1965. Then on, there was no looking back.
ADMINISTRATIVE SET UP: Sood Sabha, Shimla is under DIRECT control of its Managing Committee, which is elected every two years, as per rules prescribed in Registration of Societies Act, 1860 (as amended from time to time and applicable) as also the provisions of its bye-laws framed in its Memorandum of Articles of Association. The regular administrative and establishment set up remains under the staff of Sood Sabha office and other wings namely Ram Mandir, Sood Dharmshala, Hardwar Dharamshala, Sood Sabha-Rotary Club-crematorium and Hall & Gallery. All these wings have separate staff to look after day to day work under supervision of an ADMINISTRATOR. The accounting work of all these wings is done separately. In the past, separate account books were being maintained for each and every wing but after the computerization of the accounts and correspondence etc about ten years ago, the maintenance of ledgers and cash books has been dispensed with. These accounts are ultimately consolidated in Sood Sabha account to assess the receipts and expenditure and are subjected to scrutiny by a sub committee consisting of life members who are specialists and well experienced in accounting work. The wings are mainly administered by forming sub-committees in which a convener is appointed who is helped by selecting some members from the Managing committee and if the need be by associating some life members, well versed with respective services. Before the statutory instructions came into force, provision for closed circuit television cameras in Dharamshala, temple etc had been made for a better control and security of the persons visiting or staying in the complex. The Charted accountant, who is appointed by the general body, looks after the proper maintenance of accounts.
SHRI RAM MANDIR: It is a beauty to behold in marble and wood. With the efforts of the wise members constituting first Managing Committee of Sood Sabha, Shimla, the architectural concept of which had been prepared in early seventies, it took more than a decade to give it final touches when PRAN PRATHISHTHA was performed in March, 1988 under religious / Vedic guidance of Shri Kishori Raman Acaharya of Vrindaban along with a few learned pundits / shastris from Village BAATAL, Tehsil Arki- a village famous for religious shastris. Shri Kishori Lal Bhagra, “MADHUR” (Not to be confused with late president, Lala Kishori Lal Bhagra, of Sood Sabha) who had renounced his worldly & materialistic pleasures and left for Vrindaban to attain spiritual salvation also keenly participated to guide people throughout the religious function which went on for more than a week. Human size deities of Ram Darbar made of marble by PANDEY MURTI HOUSE from Jaipur (Rajesthan) have no match in artistic value. Internationally renowned ARTIST, Shri H C RAI played a great role in designing these idols and devoted lot of his precious time by coming to Sood Sabha complex continuously for months together to prepare sketches. Sh. H.C. Rai’s selfless contribution, in the name of God, to SOOD SABHA Shimla is unforgettable and praiseworthy in all respects. These images of GOD give the devotees a feeling as if these are going to speak any moment to bestow blessings. The other deities of Bhagwan Shiva, Maa Durga, Shri Radhe Krishan and lord Mahavir are equally spectacular to look at and to offer prayers. One instinctively bows head at the entry point where a huge deity of lord Ganesh is installed. Ram Mandir raised and being managed by Sood Sabha, Shimla is unique in the sense that in a hilly place like Shimla to construct such a structure is no easy task where topographical hindrances are so common and extremely difficult to overcome. The hall of the temple has a simple yet very attractive marble and granite stone finishing. Even a congregation of more than a thousand devotees and visitors (very rare in a town like Shimla except religious functions like Shri Ram Naumi & Janamashtami) in the hall does not give the feeling of the place being overcrowded. When one looks up, the architectural wonder in wood brought from Kashmir and job done by Kashmiri artisans is unparallel. The ceiling of the temple hall has no equal in its splendor. Unlike other similar places, the covered main entrance to the hall has been wisely made very wide so that there is never a congestion when the crowd of people enter and go out on religious occasions. ABOVE ALL, the atmosphere and surroundings in the sanctum are entirely calmed, tranquil and very peaceful. The first time visitors are awe-struck by the impression and experience of holy, spiritual peace and heavenly environment. One does not feel like leaving the place after coming here.
Many local religious organizations and followers of various sects REGULARLY avail the opportunity every week to assemble here and perform their routine chanting, Kirtans and meditation. Worshippers from different places such as followers of Shri RUDRU BAWA in district Una, AMRIT VANI (Amritsar), and many others come here every year to seek divine solace.
There is a large stage on one side meant to deliver religious discourses to the people sitting in the hall.
The religious functions and discourses, POOJA on auspicious days and “MOKH” etc by individuals is a routine affair as it is very convenient to do so here with all kinds of amenities available.
A couple of years ago, the idols of Devi SARASWATI and Shri Baba BALAKNATH were also installed in the temple hall with efforts and contributions of Sh. Yash Paul Sood, Sh. Ajay Kumar advocate and Shri Justice Sanjay Karol.
ANNUAL FUNCTIONS & Bhandara Etc. (Ram Naumi, Janam Ashtami Etc)
RAM NAUMI Shri Ram Mandir, like all other temples has a list of religious functions which are celebrated with lot of fan fare and devotion. At the top of this list is Shri Ram Naumi Utsav starting in CHAITRA Navratraas and concludes on the day of Lord Ram’s birthday after a BHANDARA in which normally about fifteen thousand devotees come to eat the PRASHHAD. SAINTS from far and near are invited for holding discourses, KIRTANS and other religious functions during this holy period. Shri RAM Katha and Shrimudh Bhagwat Saptah discourse are general attractions when saints come from Kaashi, Mathura-Vrindaban and other places. The BHAJAN singers from places like Delhi and Bombay also add colourful and musical gaiety to this divine celebration. SHOBHA YATRA (procession) goes through the busy markets of town on a pre fixed day. Numbers of live tableau (JHANKIS) accompany this Shobha Yatra wherein saints, men and women participate in the procession to chant Bhajans. Every day early in the morning, PRABHAT PHAIRI is held which starts from the temple and goes through a round of The Mall and Lower Bazaar. Ram Naumi function is the most celebrated and there is no bar on expenses. The electrical illumination of the building can be seen to be appreciated from far off distance. The flower decoration inside the temple is done with new concepts every time.
JANAMASTAMI: This function is also celebrated with no less zeal. The usual activities in the temple hall start for the pleasure of visiting devotees a couple of days before the birthday of Lord Krishan. The spacious hall gets filled to its capacity on JANAMASHTAMI day with devotees who are treated to enjoy musical recitation of religious ceremons. People prefer to come here because of ample space available to sit and no chance of over crowdedness. Even when thousands of devotees are under one roof here, one does not experience congestion. No temple in the town has as spacious a hall as that of Shri Ram Mandir. People keep coming in and going out without creating any rush or fuss. A special packet of PRASHAD (PANJEERI) is distributed to the devotees after midnight- the time of the birth of Lord Krishan.
SHIVRATRI: Even when most of the crowd in Shimla is away during winters, the deity and LINGUM of Lord Shiva in the temple is thronged with worshippers who come here to make obeisance and offerings of fruit and shower milk on the LINGUM.
Other functions, like Nirjala Ekadashi, Shri Hanuman Jayanti etc are celebrated with equal religious fervour. DEEPAWALI, LOHRI and HOLI are customary functions. Celebration of these functions is a regular matter. Other relatively lesser known ceremonies and POOJA etc are also regularly performed as per astronomical or religious calendar.
Sood Sabha and the temple management can always be seen on the forefront to distribute refreshments and prashaad etc when SHOBHA YATRA, being arranged by Shri Sanatan Dharam Sabha or Shri Guru Singh Sabha, Shimla crosses through the approach to Sood Sabha complex. The idols of Lord Krishna which accompany such procession are brought inside Shri Ram Mandir temple to perform POOJA.
DATES OF RAMAYAN EPIC: Reading of the following article may seem very interesting to devotees of lord RAMA. In order to make people know more about this highly commendable research work of Dr P V VARTAK, it would be worthwhile to reproduce it for reading of devotees of Lord Rama. Sood Sabha has received a suggestion to RESTART its efforts (temporarily shelved in the year 2005) to get the material translated in HINDI and display it in Shri Ram Mandir temple, SHIMLA
Astronomical Dating of the Ramayan
By Dr.P.V.Vartak
Introduction
It has been believed that there is no evidence to determine the dates of events in the Ramayanic era. Some historians of the past even refuse to acknowledge that Rama and other characters from the Ramayana even existed. However, Sage Valmiki has recorded the dates if events in detail, albeit by describing the positions of stars and planets. To decipher the astronomical encodings has not been a trivial task, and not many have attempted to do so. It should be noted that the ancient Indians had a prefect method of time measurement. They recorded the 'tithis', days according to the nakshatra on which the moon prevailed, the months, the seasons and even the different Solstices. By therefore noting a particular arrangement of the astronomical bodies, which occur once in many thousand years, the dates of the events can be calculated. Dr. P.V. Vartak has thus attempted to calculate the dates of important incidents that occured during the Ramayanic Era. The correct astronomical records goes to show that Valmiki's has chronicled an account of a true story and also, that the an advanced time measurement system was known to the Hindus (Indians) atleast 9000 years ago. Please refer to Dr. Vartak's celebrated book "Vastav Ramayan" for further reading.
Before coming to the astronomical method, it should be noted that the Mahabharat has recorded a number of facts about Ramayan (and not otherwise). The precedence of the Ramayanic era to that of the Mahabharat can therefore be inferred. An attempt to fix the dates of the events in the Mahabharat era, mainly based on internal astronomical records. The Mahabharat Era has already been dated by Dr. Vartak to 5561 B.C. [Reference: Dr. Vartak's book "Swayambhu"].
Genealogical links available from the Mahabharat and Puranas, Yuga calculations and some archaelogical findings also provide clues to the dating of the Ramayanic era. Also, literary references to the characters from the Ramayanic Era provide limits after which the Ramayan could not have occured. For example, Guru Valmiki (the author of Ramayana) is refered to in the Taittiriya Brahmana (dated to 4600 B.C) and therefore Ramayana must have before the Brahmana was composed. However, archaeological and literary methods can only provide approximate datelines and for determining the precise time of the Ramayanic events, astronomical calculations may alone be useful.
Astronomical Dating
Mahabharat states that Sage Vishwamitra started counting nakshatras from Shravana (Aadiparva A.71 and Ashwamedha A.44) and a new reference to time measurement thus initiated. According to the old tradition, the first place was assigned to the nakshatra prevelant on the Vernal Equinox. Vishwamitra modified this and started measuring from the nakshatra at the Autumnal Equinox. Sharvan was at this juncture at about 7500 B.C, which is therefore the probable period when Vishwamitra existed and also that of the Ramayanic Era.
Formerly, the year initiated with the Varsha-Rutu (season) and therefore was termed "Varsha". Ramayan shows that the flag was being hoisted to celebrate the new year on Ashwin Paurnima (Kishkindha 16/37, Ayodhya 74/36). Ayodhya 77 mentions that the flags were defaced and damaged due to heat and showers. These descriptions point to the fact that their new year started on the Summer Solstice when heat and rain simultaneously exist. The Summer Solstice fell on Ashwin Full Moon, so the Sun was diagonally opposite at Swati nakshatra. This astral configuration can be calculated to have occured around 7400 B.C.
Kishkindha 26-13 describes the commencement of the rainy season. In shloka 14, refers to Shravan as "Varshika Poorva Masa". Kishkindha 28/2 clearly shows that the rainy season began in Bhadrapada Masa. Further description "Heated by the Sun and showered by new waters, the earth is expelling vapours" (Kish.26/7) points to Bhadrapada as premonsoon. Kish.28/17 tells that there was alternate sun-shine and shadowing by the clouds. Kish.28/14 describes the on-coming rainy season. Thus Bhadrapada was the month of pre-monsoon, that is before 21st June or Summer Solstice. Naturally, months of Ashwin and Kartika formed the rainy season. It is therefore concluded that Ashwin Full Moon coincided with Summer Solstice, that year being 7400 B.C.
Rama started forest-exile in Chaitra and ended it in Chaitra. He was coronated in the same month and one month later, proceeded to Ashokavan with Seeta (Uttar 41/18) when the Shishira Rutu terminated. So it seems that Vaishakha Masa coincided with Shishira. So the Winter Solstice was at Vaishakha with the Sun at Ashwini. At present, the Winter Solstice takes place at Moola. Thus a shift of 10 nakshatras has occured since the Ramayanic Era. Precession has a rate of 960 years per nakshatra. Therefore, Ramayan must have occured 9600 years ago, which is 7600 B.C approximately.
Shri Rama's Date of Birth
Now we shall proceed with the astral route. Valmiki records the birth of Rama as Chaitra Shuddha Navami (9th), on Punarvasu Nakshatra and five plants were exalted then; Sun in Mesha upto 10 deg., Mars in Capricorn at 28 deg., Jupiter in Cancer at 5 deg., Venus in Pisces at 27 deg. and Saturn in Libra at 20 deg. (Bala Kanda.18/Shloka 8,9).
Ayodhya 4/18 states that Sun, Mars and Rahu were at Dasharatha's nakshatra. It was the month of Chaitra, so the Sun was in Revati, Ashwini or Bharani. Naturally, either Rahu and Ketu was in any one of these nakshatra (Rahu and Ketu are diagonally opposite).
The planetary positions on 16th October 5561 B.C., the date of commencement of the Mahabharat War, have been calculated and known [Dating of the Mahabharat, by Dr. P.V. Vartak]. Therefore, calculating further backwards for the astral combination noted above, the date concludes to be 4th December 7323 B.C. On this date, Saturn was at 205 deg., Jupiter at 94 deg., Mars between 283 and 298 deg., Rahu at 179 deg. and Sun at 2 degrees. 4th Dec. 7323 therefore is the date of birth of Rama, when the aforementioned 4 planets exalted. Venus is always within 47 degrees from the Sun, and might be in Pisces in an exalted state. Thus Rama's date is confirmed.
The Date of Exile
Rama completed 17 years of age (Ayodhya 20/45) and his coronation was fixed on Chaitra Shuddha 9th on Pushya day. However, he had to proceed to the forest on the same day, at the behest of Kaikeyi. At this time, Dasharatha states that Rahu, Mars and Sun were disturbing his nakshatra (Ayodhya 4/18). Calculating 17 years from Rama's birth date, the location of Mars can be determined at 303 degrees in Dhanishta nakshatra. From here, Mars casts its fourth-sight on Krittika. Rahu, after 17 years had been at 211 degrees in Vishakha, and so was in opposition to Krittika. Being Chaitra masa, the Sun was at Mesha and so it could be at Krittika. This the planetary positions agree with Valmiki's statement. Dasharatha's nakshatra appears to be Krittika.
Valmiki has beautifully described the sky (Ayodhya 41/10), when Rama left for forest exile. He states, "Crux (Trishankhu), Mars, Jupiter and Mercury have cornered the Moon. Vaishakha and Milky Way are shining in the sky". Crux is on line with Hasta (Corvus) on the southern side. On the eastern side of Hasta, there are Chitra, Swati and Vishakha. As seen earlier, Mars was at 303 deg. in Dhanishta. Calculations show that Jupiter was in Poorvashadha at 251 deg. Pushya was at the western horizon with the setting Moon. On the southern side, from the west to the east, all the other planets were situated. So poetically Valmiki describes the sketch as if the Moon was cornered by the planets. The description of the sky, 17 years after the birth-date of Rama, is perfect astronomically.
After 14 years of Rama's stay in the forest, Valmiki tells that Rohini was imprisoned (6-24-7, 6-93-60, 6-92-60), Mars marched on Rohini (6- 93-46 or 6-92-45) and mars was torturing Rohini (5-17-24 or 5-15-22, 5-19-9, 6-113 or 116-2). The bracketed seven statements show the vicinity of Mars with Rohini. Calculations reveal that 14 years later, Mars was at Ardra and was retrograde. Mars therefore moved in the reverse direction (from Ardra) to Rohini, resided at the "gate" of Rohini, thus in a way imprisoning the latter. It is to be noted that the constellation of Rohini is V-shaped. The apex of the angle points to the west and the two limbs towards east, and therefore appears like a "gate". Mars was situated in between the two limbs (or two doors) of the gate and appeared like a guard. Thus can the simile be explained.
Amavasya (No Moon Day)comes 10.883 days earlier each successive year. 25th November 7323 B.C., 9 days before Rama's birth, was a Amavasya. In 17 years, the Amavasya shifted by 185.011 days backwards. It means that 6 Amavasyas (each 29.53 days) were completed and a shift of 7.8 deg. was noticed. The original Amavasya before Rama's birth took place at 353 deg. Deducting 7.8 deg. from it, we obtain 345 deg. as the position of this Amavasya which falls in the Uttara Bhadrapada nakshatra. Naturally, the next month was Chaitra, when the coronation was arranged on Pushya day at 104 degrees. One 'tithi' contains 12 degrees. So the moon was in Pushya on 29th November 7306 B.C., when Rama proceeded to the forest. Calculations show that this day was a Thursday, so said by Seeta as well(Ayodhya 26/9).
Rama left for the forest on a Thursday, the 29th Nov. 7306 B.C. He completed the required 14 year period in the forest and returned on 5th Shuddha 9th was over, and the 5th tithi refered to must have been Chaitra Krishna 5th. Amavasya recedes by 10.883 days each successive year. So in 14 years it must have receded by 152.3 days. Deducting 5 Amavasya periods (29.53 days each), 4.7 days remain which implies that Amavasya came 4 days days earlier on 15th November 7292 B.C. Calculating backwards for 14 years from 29th November 7306 B.C, when the Amavasya was at 345 deg., the Amavasya falls at 340 deg. (receded by 4.7 days in 14 years). This is Uttara Bhadrapada, the month being Phalguna. Since the next month was Chaitra, Krishna 5th tithi happens to be 5th December 7292 B.C. when Rama entered Bharadwaja Ashram.
Hanuman's visit to Lanka
Hanuman set out to Lanka in the hopes and mission to search for the kidnapped Seeta. He reached this destination at night, roamed around a little until he located Seeta the next morning. While describing Hanuman's return in Sunder Kanda (S.56 or 57 /1/2), Valmiki states using a simile of sea to the sky:
" The Moon was attractive like a lotus, Sun like a good crane and a span from Pushya to Shravana was seen. Punarvasu appeared like a big fish, Mars like a crocodile, Airavata like an island and Swati like a swan."
Even though a poetic simile, Valmiki provides a plot of the nakshatras from the west to the east. When Hanuman started from Lanka it was early morning, because Seeta tells him to rest for a day in some hiding place (Sunder 56/3,11; 57/18). Since it was morning, the Sun was rising and appeared like a crane and the moon like a lotus. As both the moon and the sun were present simultaneously in the sky, it probably was a Paurnima (Full Moon Day) with the moon on the western horizon and sun on the eastern. The span of nakshatras streched from Pushya to Shravan, that is from 104 deg. to 281 deg. Punarvasu was also seen. Aairavat connotes an elephant, and it is possible that Scorpio was seen like an elephant showing its trunk. The span of nakshatra's from Punarvasu to Sharavan is seen early in the morning of Krishna paksha of Pushya Lunar month. Sun-rise could also be seen. Hence, most probably, Hanuman returned from Lanka of Pushya Paurnima or Pushya Vadya paksha.
Hanuman had set out for Seeta's search after Ashwin masa as he himself says in Kishkindha 53/21,22. So he must have started the campaign in Kartika masa. One month, that of Margashirsha was spent in the cave of Swayamprabha. Some more time was spent in the search upto the South sea, after which Hanuman entered Lanka, possibly on Pushya Shuddha 14th. Thus it highly probably that he returned on Pushya Paurnima or Pushya Krishna 1st.
Ravana had abducted Seeta in the season of Hemant (Aranya 16/1) and had given a period of 1 year, that is upto the next Hemant to consider marrying Ravana (Aranya 56/24, Yudh 12/19). Had Seeta not accepted this offer, Ravana would have killed her in Hemant. Hemant is composed of 2 months. Sunder 58/106 or 108 state that Seeta told Hanuman that only 2 months of her life remain, after which she will die. Seeta therefore must have conveyed this to Hanuman before Hemant began, that is, in the season of Sharad. Thus Pushya lunar month coincided with the season of Sharad.
According to the above description, Mars was near Punarvasu and Pushya. It was noted that during the (Lanka) war, Mars was at 102 deg. in Pushya. Naturally, since Mars many a time becomes stagnant, Mars would have been near Punarvasu and Pushya two months earlier.
The distance from Kishkindha (Vijayanagar to Hospet) to the centre of Lanka is about 600 miles. An army can travel about 20 miles a day, therefore accordingly, Rama's army would have taken a month to reach Lanka. Even assuming a pessimistic speed of 30 miles per day, Hanuman may have covered the distance in 20 days. Also, it is known that the army of Vaanar tribe were searching for Seeta in many directions, and therefore, may have taken 2 months to reach Lanka. This army had started searching for Seeta in mid-Kartika, and would have reached Lanka in mid-Pausha. The assumption that Hanuman returned from Lanka in the month of Pausha therefore appears to be reasonable. The Vanar army hurriedly returned to Kishkindha and could have spent 20 days in the interim and the date falls at Maagha Shuddha 5th. Rama marched to Lanka in one month and reached there on Phalguna Shuddha 5th (22nd Oct. 7292 B.C). Rama observes, "Today is Uttara Phalguni. Tommorrow when the moon will rise on Hasta, we will proceed to Lanka" (Yudh s.4). Probably on Magha Krishna 1st (2nd Oct. 7292 B.C), Rama commenced his journey and reached the shores of Lanka on Phalguna Shuddha 5th. Subsequent three days were spent before Rama could cross the sea. Phalguna Shuddha 8th ended. Thereafter, starting on the 9th, Nala built a temporary bridge (Seetu) within 5 days. On Phalgun Shuddha 14th (31st Oct. 7292 B.C), Rama's army crossed over to Lanka. On Phalgun Shuddha 15th, a full moon day, Rama positioned his army at strategic points and surveilled the territory from Mount Suvela (Yudh 38/18). Ravan also observed the approaching army from a tower, held a meeting with his ministers and deployed his army for defence. On Phalgun Krishna 1st (2nd November 7292 B.C.), Ravana arranged his troops at strategic points.
The Great War started
On Phalgun Krishna 2nd, Rama's army seiged the gates of Lanka. Angada proceeded as Rama emmisary on a peace mission to Ravana's court. However, any peace proposal was rejected by Ravana and the next day (Phal.Kr. 3rd), Rama-Ravana war commenced. The great war spanned 13 days and concluded on Phalgun Krishna Amavasya, with the death of Ravana. The very next day, Chaitra Shuddha 1st was celebrated as a Victory Day. This tradition still continues to be a New-Years's Day and is marked by hoisting flags.
End of Rama-Ravana War. Ravana killed.
15th November 7292 B.C was then Phalguna Amavasya. Valmiki states that Ravan came out for the last battle on the Amavasya day (Yudh. 93/66) and was killed. In the description of the battle, Sage Valmiki writes, "Kosala's nakshatra Vishakha is aspected by Mars" (Yudh. 103/37). The annual motion of Mars is 191.405 degrees. In 14 years, it will progress by 159.58 degrees. At the time of Rama's exile, Mars was at 303 deg. 159 deg. added to this provides Mars at 102 deg. in Pushya. From Pushya Mars could cast its fourth-sight on Vishakha. So, the calculations presented so far seem to be correct. It also shows Valimiki's minute observations and time recording capabilities. Thus the date of the last battle of the War is 15th November 7292 B.C.

Following are the dates of few events from the Ramayana:


Rama's Birth Date 4th December 7323 B.C


Rama-Seeta Married 7th April 7307 B.C


Rama Exiled 29th November 7306 B.C.


Hanuman enters Lanka 1st September 7292 B.C


Hanuman meets Seeta 2nd September 7292 B.C.


Seetu (Bridge) built 26-30th Oct. 7292 B.C
on the ocean


The War begins 3rd November 7292 B.C


Kumbhakarna is killed 7th November 7292 B.C.


Ravana is killed by Rama 15th November 7292 B.C.


Rama returns to Ayodhya 6th December 7272 B.C.


References
Dr.P.V.Vartak, Vastav Ramayan in Marathi, Vedvidnyana Mandal, Pune
Back To Ramayan LinksBack To Library Of Hindu History






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SOOD MELA: Since the year 2003, when the first SOOD Mela was held in Saint Edwards School grounds, Sood Sabha regularly celebrates a MELA for the BIRAADRI get-together. Cultural events like songs and dance competitions, Rangoli, Puja Ki thali, Flower arrangements etc and indoor sports start earlier to be held in own complex and the main function of the MELA is held in Saint Edwards School grounds except for once when it was held in BHARARI police grounds. Lavish lunch is served to the BIRADARI. Every person belonging to SOOD community, whether one is life member of Sood Sabha or not, is invited and expected to attend it. About two thousand people come to attend it and have fun here where skill games, Lucky Draw, races etc and other competitions like BABY SHOW etc are held. The running trophies by the chief Guest who is generally a person of SOOD Community are awarded to overall winners of various competitions. The other winners also get their prizes. Some class of people is presented mementoes for their services rendered.
OBJECTIVE: Sood Sabha was formed to achieve and promote public welfare without discriminating any cast, creed or religion. Engagement in philanthropic activities, social and educational uplift were the foremost important goals kept in mind to be achieved. Charity had to be main starting and strong point along with comfort to be provided to people and travelers coming to this town. This by no means of imagination could be an easy task to perform. The enterprising Sood community did it and DID IT with speed. Some of the activities need to be highlighted.
STIPENDS: For the last more than forty years, despite occasional financial stress being undergone during the construction of the complex, Sabha has regularly been earmarking and providing financial aid in shape of cash stipends. These stipends are dispatched by postal means every month or quarter to hundreds of needy people. WIDOWS, STUDENTS, HANDICAPPED, OLD AGED, SICK, and ORPHANS etc who face extreme hardships for their livelihood receive amount to ease part of their dire needs. The AVERAGE total annual payout during the last five years is about Rs five and a half lakhs and the number of recipients of these funds is about two hundred every year. List of these people keeps changing because some do not require the amount with improvement of their circumstances while new persons are included to avail this facility. The objective of helping these people was started when Sabha needed funds for its own complex but this task was never delayed and always received top priority. It was, in the past, regularly performed at the cost of even occasionally and slightly delaying own projects. CHARITY is our principle character and duty. We strive to perform it regularly and judiciously. There is no cap on upper limit as long as it is within our own AVAILABLE resources.
MEDICAL AID: Sood Sabha also sympathetically considers those cases and extends help when some request is received for financial aid for treatment of gravely sick people who feel constrained to meet medical bills. The humble contribution of Sood Sabha for religious cause of providing aid to sick people is also met by other means. Medical camps are held where patients get an opportunity to consult Medical specialists for all kinds of their ailments. More than two dozen doctors, (Local as well as from other places) who are expert and dedicated in their professional fields, participate to provide free medical advice. Sabha on its part distributes free prescribed medicines worth many thousands of rupees. These camps are held every year. We have successfully sponsored such camps twice outside Shimla also, in District Kangra. Every year, at least once, a voluntary BLOOD DONATION camp is also organized. Sood Sabha Shimla had also adopted ‘POST PORETUM WARD’ of Din Dayal Upadhya (Ripon) Hospital for its day to day maintenance.
DONATION OF FUNDS: Whenever the nation faced some natural calamities, Sood Sabha Shimla voluntarily sent donation of more than a lakh of rupees through H P Government by contributing to The Chief Minister Relief Fund or Prime Minister Relief Fund. This has happened on number of occasions. The earliest of such donations (though very small) was made way back in the year 1962 during the Chinese aggression. Sood Sabha was in its inception stage without any money in its coffers but still managed to contribute liberally to The National Defense Fund.
ENDOWMENT FUND: In the year 2004 and onwards, Sood Sabha created a special fund with donations received from various donors. Rs.21, 000/- was received from each donor. Out of each such donated amount, an attractive and impressive trophy was purchased. The cost of each trophy was around Rs. two thousand. The donor was given choice to name this trophy in memory of any of his late family member. He had also to express his choice and preference for the field in which this running trophy was to be awarded to some outstanding person in that field during SOOD MELA every year. Sood Sabha has now fifteen such running trophies bearing the names of persons in whose memory these trophies have been donated. These RUNNING trophies are awarded to most outstanding persons in their respective field of sports, culture and education etc every year. The balance amount of these donations has been kept in a separate bank account which has now swelled to about Rs. three lakhs. (Rs.2, 94,400/-) Annual interest accruing in this account is distributed to brilliant students of the community. A subcommittee of three life members, nominated from time to time, who are well established in educational field, assist The Managing Committee to scan and select persons for cash awards after receipt of the information of their educational achievements and merits. These cash incentives are not in any way aid for education. The idea behind giving of cash award to brilliant students is to encourage them to carry on with their achievements and at the same time motivate others to work harder. This distribution is strictly on merits, irrespective of prosperity and financial background etc of the deserving candidate.
SUSHILA DEVI ENDOWMENT FUND: Late Smt Sushila Devi, w/o Late Shri Sat Prakash had bequeathed some of her bank deposits to Sood Sabha Shimla long time back. THIS HAPPENS TO BE THE LARGEST CASH DONATION BY ANY INDIVIDUAL TO SOOD SABHA, SHIMLA. When Sood Sabha came to know about this donation from brother of the donor, the deposited amount from the bank had accumulated to about Rupees five Lakhs in July, 2004 (Rs.4, 95,863/-). As per the suggestions of the office bearers of the Managing Committee of that time and in consultation with the brother of the late donor, an exclusive and separate endowment fund was created with this amount to remain in a bank account. The principal amount of this donation is not to be touched whereas the interest income on this amount kept separately can be spent by Sabha using its own discretion to financially help the needy people. Sabha had been utilizing this income to aid the students as per the written instructions.
Distribution of this money out of interest accrued in aforementioned two endowment funds is in addition to the amount of regular stipends being sent.
CHANDO DEVI: This is another interesting case of donation. The old widow had left some fixed deposits in Bank of India, Shimla. The amount on maturity was to be donated to Sood Sabha as per documents available. This was probably done some time in eighties or early nineties but no concrete step could be taken due to non-availability of complete documents. This amount swelled with time to more than Rs.51000/-.It had been donated with instructions that out of its interest income, Rs.150/- was to be sent to BABA KALI KAMLI WALA at Hardwaar / Rishikesh every year. With influence and efforts of the members of old Managing Committee (Sh Rama Nand, President & Sh Om Parkash, Secretary) the amount was recovered from Bank of India and deposited in the bank account of SABHA. Standing strict instructions to the office have been given that the wish of the donor must be regularly fulfilled and the amount should be sent every year to BABA KALI KAMLI WALA without fail.


EXEMPTION UNDER SECTION 80(c) of Income Tax Act: It is a matter of pride that Sood Sabha, since long, is not only sustaining its own self but also looks after people charitably. Financial resources are hardly needed to be supplemented by collecting funds as a donation to fulfill its present aims and objectives but any donation so received is exempt as per provisions of Section 80(c) of The Income tax Act, 1961 vide a certificate renewed vide official No 2535 dated 1.12.2008
SOOD SABHA COMPLEX: it comprises of a multistoried mansion. Ram Mandir, Dharamshala, hall, a big gallery, a mini hall, shopping complex and another spacious accommodation is being run as a bank in this seven floored edifice. Opposite this building is another commercial structure. Its top has a covered terrace being contemplated to be converted to achieve some charitable and social goals to benefit the public. Another valuable asset is in Hardwar known as Mehar Chand Sunder Lal Dharamshala, received as a donation in shape of immovable property by The Sabha. To control and manage it from a distance is a herculean task. After facing and fighting legal, unsocial and other unpleasant odds for more than two decades, Sabha has succeeded in evacuating most of the trespassing elements to run the place as a wing of Sood Dharamshala of Sood Sabha, Shimla.
DHARAMSHALA AT SHIMLA: This is the most significant target which, Sood Sabha, Shimla achieved more than forty years ago. The aim to provide comfort and shelter to needy persons visiting the HILL CAPITAL stands satisfactorily achieved. Four storeys at different levels in the complex have been allotted for a comfortable stay of visitors of all castes, creeds and communities.
Janki Block at the top floor caters to FREE stay of persons when visiting for religious activities in the temple.
MAHAVIR BLOCK: It is below the Janki Block and comprises of 15 rooms which offer comfortable shelter to 55 persons. If a simple function is to be performed, this place occasionally fulfills that requirement (against nominal charges) also for smaller gathering. In addition, there is a dormitory here wherein 11 persons can sleep overnight and walk away in the morning by paying token money for upkeep of the beddings.
LAKSHMAN BLOCK is at the road level. 23 Rooms have capacity to provide comfort to 56 guests and a small dormitory to adjust 7 persons. Easily approachable and comfortable for stay, this is the most sought after place by the regular visitors.
JANAK BLOCK: One floor below Lakshman block is connected another block named as Janak Block which was similar to the block above. Recently after completely dismantling the walls, 12 DELUX rooms have been constructed to cater to the needs of those persons who wish to have toilets and bathroom attached to their staying place.
The receipts or MSW charges from Dharamshala are currently to the tune of about Rs. 20 lakhs per year. After meeting the expenses in the nature of staff salary, maintenance, sanitation, consumption charges of water & electricity, washing of linen etc and other connected expenditure, the surplus if any, is reserved for discharging the duties enshrined as objective of SABHA. The rates for occupancy are also very reasonable. Rs.40/- is charged per person per day (Increased to Rs. 50/- recently) for stay which includes usage of a bedding as well. Presently four rooms which have independent attached bath and toilet are available for Rs.200/- each wherein two persons can conveniently stay. Number of such rooms will be increased to fourteen after the work in Janak Block is completed.
Sood Dharamshala in SHIMLA is a popular place to stay for people coming in because it is neat and clean. The staff looks after the comforts of the guests. In return, the Sabha expects from its guests and strictly adheres to rules of maintaining religious sanctity of the precincts of Shri Ram Mandir temple. Whenever there is unexpected rush in town due to celebrations of functions by The Government during summer festival, Independence and republic day celebrations etc, The district administration avails the accommodation of the entire complex, against payment, for the participants. For simple “LIVING” this is a place which is in maximum demand. Closed circuit T V cameras have also been installed in Dharamshala for the sake of security of the guests. CHECK IN and CHECK OUT system was computerized more than a decade ago. One need not stand in long queue at the spacious reception to seek accommodation or vacate the same. One member of the Managing committee is supposed to be present in the premises throughout the day shift and perform the duty of general supervision. This duty is fixed by rotation of a pre-planned duty roaster. The name of the member on duty is conspicuously displayed at reception.

DHARAMSHALA AT HARDWAAR: Mehar Chand Sunder Lal Dharamshala located at Jodha Mall Road on the bank of GANGA built long time ago was donated to Sood Sabha, Shimla for proper upkeep on 21st January, 1977 by Smt Saraswati Devi and Smt Dhanno Devi, widows of Sh Mehar Chand karol and Smt Rani Alias Bhagwanti, Daughter of Sh Sunder Lal, Langa and w/o Sh Harish Chander Chab Advocate. Immediately after taking it over, Sood Sabha had to unfortunately confront lot of obstacles because many local people started encroaching and illegally occupying it taking advantage that the new administrators (owners) were stationed at a very long distance. These trespassers who managed to use all the foul resources became a problem and in spite of many requests to keep away, these offenders refused to budge. Rather, they multiplied the problems by adopting all the unfair means available at their mischievous command. Sood Sabha was forced to enter into a number of litigations against these people. The long legal battle, stretching from courts in Hardwar to High Court at Naini Tal and attempt of these people to drag it to Supreme Court has finally been decided in favour of Sood Sabha. The execution of the decrees of the court has resulted in restoration of possession of some part of the property whereas in other part, which has been illegally occupied, the trespassers have given inclination to vacate it. The official formalities to restart to run the repossessed premises as DHARAMSHALLA are being vigorously pursued by the Sabha. This is a three storied building having 21 spacious rooms and four shops. There are a few kitchenettes, toilets and bath rooms in this building as well.
With lapse of time and illegal possession in wrong hands, it is natural that the rooms and entire compound have to be thoroughly renovated and made habitable in tune with present day requirements. This is bound to involve vast sum of money. The Managing Committee has chalked out a special programme to do it with speed and also got a ZEALOUS clearance from the GENERAL BODY during an annual meeting held a couple of years ago. Moreover, SOOD SABHA IS MORALLY BOUND TO FULFILL THE AMBITION OF THE DONORS WHO DONATED THE PROPERTY WITH A HOPE AND CONFIDENCE THAT SOOD SABHA, SHIMLA WOULD ADMINISTRATE IT BETTER.
HALL, GALLERY AND BHARAT BLOCK: Covered space is always a handicap in hill stations but Sood Sabha has overcome this impediment in its complex. A huge Hall by Shimla standards ( to match any commercial banquet hall in looks), a big gallery above it and comparatively smaller BHARAT BLOCK provide sufficient space and numerous amenities to the persons who have to celebrate social functions like marriages and other rituals where large gathering is to participate. The HALL started being available as early as in the beginning of the year 1972 and the gallery was ready after a few months. The amount charged for occupation and providing plenty of amenities during the function is NEGLIGIBLE. Utensils to cook food and crockery for thousands of persons are provided without charging a penny. The huge and commercial sized LPG gas cooking stoves are available and one does not have to pay any charges for this luxurious utility. Consumption of thousands of liters of water required in the kitchen and elsewhere during the function is also given free of cost. (There is no scarcity of water because Sabha has a standby arrangement to lift the water in emergency from its own natural water spring.).The sanitary staff has to be on duty through out the function. Two very convenient LPG GAS BANKS are available to supply cooking fuel in the kitchens of HALL as well as GALLERY. The charges for supply of cooking gas have been worked and fixed on ‘no profit no loss’ basis. These beautified places (precincts of the temple) are in different sizes. One can book the accommodation according to one’s requirement for large, not so large and small gatherings. The only ‘problem’ which the public faces is that there is always a long list of applicants to avail of the accommodation in these premises which are booked STRICTLY on ‘first come first served’ basis by the efficient staff who is further under direct supervision of the convener concerned and regular cross check by The secretary of Sabha. Sometimes, our attendant staff is overstressed to takeover and handover the booked premises to different persons because everyone is in hurry to occupy and the persons who are to vacate are tired due to strain of performing the function. It is a matter of a typical example of devoted public service because if one host was to collect the material, which is provided free of charges by Sabha, from outside the complex for the function and then return the same after its usage, the COOLIAGE BILL to bring and return the utensils and other necessary articles shall far increase the maintenance charges Sabha asks for the space and other free amenities being provided. Rs.6000/- for the main hall and Rs.4000/- for the gallery per day are charged per day to maintain the premises. Electricity consumption is also charged on actual consumption basis. There are strict and separate terms and conditions to book these premises which are being intended to be amended with change of time and circumstances. CONSUMPTION OF LIQUOR and other INTOXICANTS is FORBIDDEN in entire complex of Sood Sabha. To think of consuming Non-vegetarian food is a SIN and an OFFENCE which can result in very serious consequences including forcibly throwing out the material as well as shunting out the host and the gathering. This sacrilege shall never be tolerated and thank heavens no such occasion ever occurred.
These premises were already decent looking and appealing to a common man but the surroundings and appearance is being further enhanced by further decoration with plaster of Paris work on ceilings, providing decorative lights and chandeliers. The old flooring of marble chips which seemed to be wearing out after a long usage is also now covered with fancy and sturdy ceramic tiles. The look of old fashioned glazed windows has been enhanced to appear more pleasing to the eye by covering the same with expensive wood work.
Almost two thousand functions were held during the previous five years in Sood Sabha complex by booking various wings. The revenue receipts from booking of these premises for the last five years have been around nineteen lakhs per year. After meeting the upkeep expenses of all kinds including wear and tear, replacement of utensils etc, the surplus amount added to the kitty is a vast resource to discharge the charitable duties and religious functions. THERE IS A GENERAL COMMENT THAT PEOPLE IN SHIMLA NOW FIX THE MARRIAGE DATE NOT IN CONSULTATION WITH PUNCHAANG (astronomical calendar book) BUT CONSULT THE BOOKING DIARY IN SOOD SABHA OFFICE TO CHECK THE AVAILABILITY OF THESE SUITABLE & CONVENIENT PREMISES TO PERFORM THEIR FUNCTION.
SHOPPING COMPLEX: When the original concept of the complex was under its preparation stage, an unfathomable contemplation was undertaken by the wise men managing the affairs to ensure that in order to have safeguards against FUTURE difficult times likely to crop up as a result of escalation of expenditure, some additional source of income must also be generated so that the main charitable and public welfare projects could continue without any hindrance or tension. It was meditated to have some permanent income. A business complex to generate rental income was envisaged. First of all, the block of shops in the ground floor of the main complex was built. Temporarily displaced persons (Lala Raghunath Das & Lala Basheshar Das) had also to be rehabilitated as quickly as possible and the rental income from the newly constructed shopping complex could be invested to enhance the financial resources required for construction work. The work was completed and the shops were handed over to the tenants in the year 1969 in the main block whereas another huge block was completed in the year 1971. The expectations of rent from the tenants were kept slightly on the lesser side than that of the existing rent of those days so that the pinch was never felt by anyone. After accounting for the statutory increase of rent every five years as provided in the law, Sood Sabha, Shimla receives rental income from its tenants occupying these shops, warehouses etc to the tune of Rs. 2, 27, 000/- per annum. There are thirty tenants who have different sizes of premises in their occupancy and pay the rent accordingly. Applying the law of averages, the monthly rent of the tenants works out to less than Rs. 650/- per month, per premises in respect of the place situated conveniently(adjacent to main motor able road) and in heart of the town.
CREMATORIUM: Rotary club of Shimla has built a crematorium on bye-pass road near KANLOG with considerable donations from public. Sood Sabha did not lag behind in financial contribution during construction of this crematorium about six-seven years ago and paid more than a lakh of rupees for its construction. Rotary club started facing difficulties to run it smoothly and entered into a written agreement to hand over its running and upkeep etc to Sood Sabha in the year 2009. Staff employed there i.e. watch men and the driver for the van to carry the dead bodies is now in the pay roll of Sood Sabha. Sood sabha also contributed further Rs five lakhs to Rotary Club towards meeting some liabilities which were standing against the construction of this crematorium. The van for carrying dead bodies is also being managed by the Sabha.
SALARY BILL: Sood Sabha Shimla has been instrumental to generate employment to local people. Barring one handicapped person, more than thirty employees are from other communities. All the employees get their wages as per Minimum Wages Act or more than prescribed salary in this act depending upon their efficiency and service. Current monthly salary bill aggregates to about Rs.1, 65,000/- of all places including Hardwar, Crematorium, temple, office, Dharamshala. This amount is exclusive of the regular contribution of Sood Sabha towards Employees’ Provident Fund.

PLEASING CONFUSION---SOOD JANJ GHAR: Most of the people of Shimla town carry an impression that SOOD JANJ GHAR near RIVOLI cinema is also a wing of SOOD SABHA, SHIMLA. Sood Sabha can only feel pleased on such a flattering notion floating in peoples’ mind and, on its part, can only clarify that SOOD JANJ GHAR is / was a different entity which happens to be creation of a family belonging to SOOD community. Till the time it became unsafe for people to gather here because of its situation in so called sinking zone, it played a great role in social functions, especially marriages. The bridegroom’s family used to avail this accommodation and the bride’s side would station itself in complex of SOOD SABHA. Both the parties felt comfortable this way. There used to be many instances when the booking by the people would be interchanged to allow and appreciate the necessity of the other party. Alas! This institution could not be rebuilt because of some official apathy and unfortunately was completely destroyed two years ago due to a natural disaster caused by heavy rains. Even SOOD Dharamshala at Chandigarh creates similar and occasional confusion in the minds of people of Shimla. SUCH NOTIONS ONLY HINT AND SPEAK VOLUMES OF HIGH ESTIMATION OF SOOD COMMUNITY IN MINDS OF PUBLIC AT LARGE.
SUPER SOODS OF SHIMLA. Shimla began growing as a town in the earlier part of the nineteenth century when the English rulers of the country took fancy to the place which resembled their own homeland in climate and scenic beauty. Soods played great roll in its development because the idea of expansion of Shimla coincided with exodus for greener pastures from villages in district Kangra of some needy Sood people looking for better livelihood. This migratory flock chose Shimla as one of their new destinations in search of prosperity. Soods come to pass to be much above average persons in intelligence and this high merit proved to be a boon to lead in commerce. “Enterprising and hardworking” was an extra eminence to help them prosper by leaps and bounds. Gradually they started figuring in and leading all fields. Presence of Soods was always conspicuous everywhere. Whether it was medical, legal, business, philanthropy, Armed forces, bureaucracy or educational achievement; Name of some Sood would always crop up.
JUDICIAL JEWELS: This honour is as extraordinary as a crown jewel and extremely difficult to get. Yet there was one distinctive person of our community among the British Lords of the past, not only to be knighted but also was elevated to bench of a High Court of Judicature during the British regime. Some of them need to be specially mentioned.
Mr. Justice SIR JAI LAL. His roots are in Pragpur. He rose to be the dignified judge of Lahore High Court in pre-independence era and is one of the most shining gems in Sood Community of Shimla. His name also finds a respectful position in whole Sood Community and legal fraternity throughout. His intelligence was par excellence. Creator of Judges Court in Pragpur is known to be very humble and polite to common people in spite of his very high stature in society. He also acted to deliver court justice in Royal State of PATIALA to do away with unfair practice of PATIALASHAHI (LAWLESSNESS) of those old days.
Mr. Justice JINDRA LAL: The illustrious son of Sir Jai Lal followed his father’s foot steps when he was elevated to be a judge of the High court of Punjab during early sixties. Shimla formed the part of Punjab at that time. He had an exemplary career in legal profession. Judicial pronouncements made by him were always matchless and unique. Justice Jindra Lal had enormous ability and intelligence. He headed JINDRA LAL commission which was constituted to look into atrocities committed on people as a result of emergency declared in the country in the year 1975.
A.N.BHOIL: He was born in Garli: A soft spoken person who started his legal practice in Shimla in early fifties and achieved extremely rare distinction of being selected in judicial services of erstwhile Punjab as District and Sessions Judge. On reorganization of States in the year 1966, he opted for Himachal cadre and served as District and Sessions judge till his retirement when he restarted his legal practice in Shimla. Many of his relatives and other people of the community sought solutions to their family problems from Mr. Bhoil. He helped them in sorting out their personal differences outside the courts.
Shri Justice DHARAM PAL SOOD: His family belonged to Pragpur but settled in Sunder Nagar (HP). He happens to be the first Sood to be elevated to the bench in High Court of Himachal Pradesh. Having established his feet thoroughly in legal profession, he was selected to be Session Judge in HP Judicial service and served in many districts as District & sessions judge. The ultimate honour to him was due which he rightly got at the right time. One may term it as a divine reward for his hard working nature.
Shri Justice ARUN GOEL: He is from KOHLA (near Nadaun) whereto his ancestors shifted from nearby Pirsaluhi. He had a stint in two high courts of the country in addition to be presiding over State Consumer Redressal forum. He was elevated to the bench in Himachal Pradesh and then opted to join High Court of Jammu & Kashmir; only to be back to Himachal Pradesh wherefrom he retired and joined the consumer forum of the state as its president. When Mr. Justice Arun Goel was practicing law, his exceptional brilliance attracted quite a few corporate houses to appoint him as their standing counsel.
Shri Justice KULDEEP SOOD: Justice K. C. Sood is a small looking person in appearance but with a BIG legal acumen. The graph of his rise was smooth and constant. He started his practice in Shimla District Courts and then shifted to HP High Court. His ability and understanding of law was reason enough to be selected as Judicial Officer to preside over almost all legal forums starting from a subordinate Judge and upwards. After having a stint as District and Sessions Judge, he was promoted as Legal Rememberancer cum Secretary, LAW to the state government. The walk there from to High Court was not very distant and the day came when he was promoted as a judge of the High Court.
Shri Justice DEV DARSHAN SOOD: He belonged to Dehra Gopipur but was born and brought up in Shimla- An old Saint Edwardian. It was writing on the wall when he joined the bar that he would one day be elevated to the bench of the High Court because of his extra sharp understanding of law. All through his educational career, he was distinctively on top of the merit. He started his legal practice in Delhi where he earned lot of fame. Sh. Dev Darshan has an extraordinary ability to very quickly grasp and decide. Sh Dev Darshan is learnt to have been keenly looking after working of a few charitable institutions in his honorary capacity.
Shri Justice SANJAY KAROL: He was born and educated in Shimla but his native village is GARLI. He too is Saint Edwardian. He achieved the distinction of being the youngest Advocate General at the age of 36 years in the country and was elevated to the bench when only forty five years of age. ( Again, the youngest judge in Himachal Pradesh high court). Before shifting to Shimla, he had already made his presence felt in The High Court of Delhi as well as in Supreme Court of India. Sh Karol’s mind is not only burdened with judicial workload at hand but also remains occupied and thoughtful about many ideas of social uplift and people welfare.
MAUJA MALL MEHDOODIA: He was a personality from AMBOTA village. One can easily put him into the categories of being a Judicial Jewel as well as a business baron. He was a trader who put his firm feet in this town some time during the later part of the nineteenth century. He had Solomon’s wisdom. The local judicial administration under the control of British Government conferred him the powers of Honorary Executive Magistrate to adjudicate petty disputes of civil nature amongst the local traders and others. Assigning this rarest of rare responsibilities to a person who had no knowledge of English language (URDU was popular and preferred script for official work) was a phenomenal achievement by any standards.

MEDICINE MISSIONARIES: Almost a century ago, education was not easy to get in hills. Whether one lived in Shimla or in Hilly Kangra, A school would be miles away whereas college was just a word, heard only and no one knew how to reach there and what to do. One had to face many impediments including non-availability of money to get education. The other handicap was that educational institutions were never in the neighbourhood but were a distant walk to physically tire the person who wanted to reach there. To top it all, even to dream of getting admission in a medical or any professional college was crying for moon because one had to be exceptionally brilliant, tough and hard working in addition to have vast financial resources to live in a distant city hostel. Some of the great persons of our race overcame all these hurdles and came to serve and relieve the humanity from physical pains and disorders in their unique way in this pious profession. Their names have a special place in those hearts who knew them. These great personalities deserve a special citation.
Dr. Mukand Lal: He was from AMBOTA. An ex- army captain in active service during the world war rendered a service which is unmatchable in his profession. Ripon Hospital, Shimla could be compared to and excelled in service and maintenance against any European or British hospital when Dr. Mukand Lal was chief Medical Officer of this hospital for a considerable span of time. He was not only a BIG Doctor for big and small people, the number of stories of his selfless medical service to the needy people can still be heard in his native village Ambota where he used to go regularly for a month to enjoy his winter break. He would treat the people there and distribute medicines without charging any cost. The rush at his village residence used to be far more than in his clinic in Shimla because the village people would prefer to wait for the doctor to arrive for their treatment. His philanthropic deeds remained a secret even to his own family who came to know about many of these after his death. His appearance and casual behavior appeared to be that of any SAHIB but in reality he was a typical Sood who had great regards for traditions and customs. His wife Dr Rama Sood, we pray almighty give her a long life, was a very important cog in the wheel of HP Medical Department during her service tenure because of her professional ability.
Dr. Jagat Ram: He belonged to Pragpur and was known as doctor of the common man. It is a very rare feather in his cap when one finds that all his three sons, one of his four daughters and five grand children are practicing doctors even at present. The spouses of his grand children are also qualified doctors. Dr. Jagat Ram who was very humble person heads a family comprising of more than twenty doctors in his immediate blood line. His clinic was always over crowded for obvious reason of his efficiency. Two of his able sons are following the father’s footsteps to run the old family clinic in Shimla. One is extremely humble and soft spoken while the other is very intelligent. These are their extra charms in addition to perfection in profession.
Dr. Kirpa Ram: He was from Village AMB. The doctor had a lot of patience with his patients. He was a man of few words, who always hit the bull’s eye when he diagnosed a sick person coming to his clinic. Soft spoken and rationed speech, were his two great traits. One can easily take note of his few philanthropic deeds also. He always took lot of care in attending to those patients to whom he had to make a professional visit at their residence because of their inability to come to his clinic. His professional follow up was in a very responsible manner. He was first president of Sood Sabha, Shimla after the Sabha was registered Under the Societies Act although he was already a very active worker of predecessor SOOD SUDHARAK SABHA. It is learnt that he played a very active roll to defuse situation of a danger of communal riots after assassination of Smt. Indira Gandhi. More than fifty years ago, Dr. Kirpa Ram also played a very important role to convince people / Dalits in Simla to drop their view of conversion to Christianity.
Dr. Devi Chand & Dr. Nirmala Devi Chand: Only a few belonging to older generation would have heard about the couple because they hardly had time for socialization because of the tough job they had undertaken. The husband was a renowned physician having earned a name in whole of the country. The wife was a famous gynecologist. Dr Devi Chand was instrumental in drawing a plan of provision and improvement of medical services in Himachal Pradesh during its inception. The ideas floated by the couple are being adopted now which are beginning to shape. Dr. Devi Chand happened to be the top medical “BOSS” in the only state level hospital of Himachal Pradesh which was at that time known as SNOWDOWN hospital-the present I G M C. Dr Devi Chand earned a distinction of being personal physician to Pt. Jawahar Lal Nehru, the prime minister of India. He held this responsibility for a long time and would make it a point to carry a check up on his patient, whenever in Delhi. Alas! Misfortune cut his life short when he died in an automobile accident while on active duty.

LEGAL LUMINARIES: To earn a name in this profession was not an easy task. One had to be ever vigilant, studious and attentive to the job. Soods in Shimla also did not remain behind and surpassed many others in this field.
RAI BAHADUR MOHAN LAL: His native village was GARLI. In earlier twentieth century (and even before that) and later, his name was in all the places you thought of. M L C (Member Legislative council of PANJAB), an outstanding lawyer, an aristocrat, a social worker, politician and a philanthropist, you think of any great people and their activities; he would be found there. English people had to taste and swallow a very bitter pill of his professional competence when he got a conviction against a very senior British officer on charges of murdering a poor Indian rickshaw puller by kicking him because of the poor man’s helplessness to obey the tyrant. (The convict committed suicide because of this rarest of punishment to be inflicted on a British subject) Rai Bahadur Mohan Lal was a highly respectful and esteemed commissioner in Shimla Municipality for a long time and also remained the president of the committee. His vision and Public welfare schemes at various places including GARLI, his native village, are great masterpieces and mock at the modern projects because of the superiority planned, enforced and practiced almost a century ago. Smt Budhan Devi Hospital in memory of his mother, Sh Naranga Mall Dharamshala, Garli in memory of his father, water supply scheme of Garli are his everlasting gifts to the people of his native place. Father of Nation, Mahatma Gandhi visited his house, FIR GROVE, in Shimla for stay during one of his visits for discussing independence matters with Viceroy and his team. Imagine frail looking father of the Nation walking (Gandhi ji refused to ride a rickshaw which was to be manually pulled by humans) almost five miles from Fir Grove, Jakhu to Viceregal Lodge to attend round table conference. Could the host remain behind? No.
LALA AMAR CHAND SOOD: He belonged to DEHRAGOPIPUR: The centurion, who recently breathed his last at the age of 104. A towering personality in his button up long black coat and pure silk white turban was a man of many virtues. He was senior advocate and earned many distinctions in different fields and from different organizations. He was a highly renowned lawyer in all fields and specialized in revenue matters. He possessed religious bent of mind and was a well read man. THE TRIBUNE TRUST bestowed a special honour to him being one of the oldest and regular subscribers to this paper. A very popular and respectable personality in the community, he guided Sood Sabha by being its member of the Managing Committee for considerable number of years. His son in this profession is a force to reckon with, who has attained many heights professionally as well as socially. Lala Amar Chand would oblige the needy by extending them help without expecting returns or asking questions.
LALA ATMA RAM: He belonged to PRAGPUR. Eminence personified, he was one of the very rare people in his profession who was wedded to his work. It is very interesting to note that his son, grandson and great grandson, all adopted legal profession. This blood line of lawyers did it to the satisfaction of their respective clients. Four generations being the member of the same Bar Association of a court is not an ordinary achievement. His son, Kailash Chand, Advocate was another gem. Lala Atma Ram was a leader in his own right during his active days. Lala Atma Ram was also a Mathematics wizard and had a great passion for this subject despite being in legal profession. When he suffered a leg injury in later part of his life, which made him unable to walk, he started inviting matriculation students to his home and used to give them free guidance throughout the day. Persons who benefitted from his coaching during middle of the last century, (fifties and sixties) are found to be thankful to him for his brilliant coaching as well as WELL MEANT scolding for being even slightly careless.
LALA RAGHUNATH SAHAI KUTHIALA: Shri Raghu Nath was his name and SAHAI was the title conferred upon him by British authorities as given to understand by his son. (SAHAI means SUCCOUR OF THE DOWNTRODDEN) His native place was Garli. There was a time when the BAR association of Shimla courts remained dominated by Sood lawyers who constituted almost absolute majority of the association. Lala Ragu Nath Sahai was also one of them. He belonged to ‘old school’ and started a successful legal profession in second decade of the previous century and worked till his death around the year 1963. He was highly competent person in his profession. Although litigation in old days was rare and not as common as in present days, Shri Kuthiala’s name on many occasions appeared in the entire daily cause list of criminal roster of the court as counsel for one party or the other. Professionally, his hands were always full. He practiced in High court of PUNJAB in Shimla which was shifted to Chandigarh where he would invariably travel to attend cases. He was a very staunch supporter of Arya Samaj Movement.
SHRI CHANDU LAL: He was second lawyer from GARLI. A renowned lawyer of his times in all legal fields, he held a distinction being “SPECIAL” in criminal law. He was an aristocrat to the hilt (in bearing, dress and conduct) with very modern approach to life and his family. He got his schooling in Kasauli where his father Sh Kirpa Ram did business, and graduation in Arts and Law from Lahore. Before joining law College, Sh Chandu Lal remained principal of his school for a short while. He started legal practice in the year 1919 and instantaneously earned name and fame. No court bird or litigant ever wanted him to be the counsel for the opposite side because of his enormous legal capabilities. He chaired the Bar Association of Simla courts as its president many times. His awesome personality was one of his great virtues. He reflected an impression of being a very strict and harsh person but when one really got closer to him, he was found to be a very softhearted and a fountain of wisdom. Prior to its registration in 1961, Sood Sabha, Shimla was called as SOOD SUDHARAK SABHA. He remained its president for quite a long stretch of time and also for some time as president of present Sood Sabha. The current concept of our Sabha was a dream which he envisaged with his team members of the then SOOD SUDHARAK SABHA. Lala Chandu Lal was an educationist who remained president of Sood Anglo Sanskrit High School, Garli (First private school in District Kangra and built by Soods) for number of years and was founder Trustee of Kundan Vidya Mandir Ludhiana. His social ideas strictly opposed dowry system. He also refused to distribute PUGRIS to any of the BARAATIS during his son’s wedding. He was actively involved in freedom movement of our country.

SH KAILASH CHAND: (He loved his native village Pragpur and enjoyed mixing and playing cards, during his winter visit with village folks on the TIALA located in the bazaar. of the village) Shri Kailash Chand was a typical example of “Like father like son”. If a gentleman is to be seen, he was the one. Exceptionally WITTY and carrying a never fading permanent smile on his face, quick to grasp, soft and clear heartedness were his intrinsic worth. Handsome Kailash Chand was saturated with legal knowledge and that is why he earned immense respect from his colleagues and members of judiciary. People used to feel surprised when he would INVARIABLY advise his clients and their opponents to peacefully and honourably settle their disputes out of court. He never made any financial demand for his professional services from his clients and thankfully pocketed, without counting, whatever was given to him. In petty matters, he declined to receive money and would very casually say “CHUDD CHUDD YAAR”. His hard working younger son is his legacy to this profession who has also allotted a seat to his son in his chamber to practice the family profession seriously. Sh. Kailash Chand remained a member of the Managing Committee of Sood Sabha and its honorary legal adviser from 1965 till his death in the year 1987.
Sh CHHABIL DAS: He was from SUJANPUR which formed the part of erstwhile Kangra district. He left behind an everlasting impression of his competence in High Court of Himachal Pradesh. Sh. Chabil Das earned a very rare distinction of being the first from our community to be Advocate General of Himachal Pradesh. He inherited his professional qualities from his equally competent father who, during his days, was also a very famous lawyer: Lala Thakur Das’s name is well known in legal circles. Sh Chabil Das’s presentation, oration and skillful handling of the situation were one of his great professional qualities. He was standing counsel to many corporate bodies and banks. It happens to be a matter of great pride that a couple of apprentices working as juniors under him in his chambers and belonging to SOOD BIRAADRI were elevated to the bench as the High Court judges. Sh. Chabil Das was first to oversee and conduct elections of Sood Sabha, Shimla in the year 1990 by following the prescribed procedure.
BUSINESS BARONS: There have been many great names that feature in the list of big businessmen belonging to Sood Community of Shimla. They had varied fields of their activities and earnings. One great attribute was common to all of them. Charity for public welfare and uplift of poor was their normal and foremost pursuit. No one lagged behind. Unlike the present materialistic approach of the people, they drove contentment by earning good name for good deeds and spent money beyond their means for public benefit. Instead of indulging in pomp and show like that of present day generation, they preferred a simple life and sought pleasure by earning fame for their pious deeds.
RAI SAHIB PURAN MALL. His native place happens to be HAROLI. Banker, Land Lord, wholesale Trader, Philanthropist and a Hotelier, belonged to pre independence era and earned fame in second to forth decade of the last century. He had a great vision. Today he is remembered as a person with a great charitable instinct who gave Shimla town a very huge Rai Sahib Puran Mall DHARAMSHALA which was inaugurated by ruler of Jubbal state in the year 1933. This place has been providing shelter to poor, not so poor and all types of visitors for almost eighty years. His charitable acts also spread to other places where there was a concentration of our community In Kangra, Una and Hoshiarpur districts. One still remembers his religious and charitable acts everywhere in addition to his native village HAROLI. He was the first Sood to have built a hotel which exclusively hosted western guests. Everyone has heard about TITLA Hotel in JAKHU Hills. Rai Sahib Puran Mall conceived and constructed it long time back when hotel as an industry had no commercial meaning. At one point of considerable length of time, Shimla Municipal Committee had leased him the entire EDWARD GUNJ complex (present Anaj Mandi), which he would further allocate in parts to other traders. This practice carried on for many years during his life time.
BUTA SHAH--BUTAIL--Head of the Clan: He was from Pragpur and must have had very special blessings of The Almighty to perform pious deeds. He was a very big businessman to have established himself in later half of the nineteenth century. His charitable acts far exceeded his business accomplishments. Dhalli, Kufri, Pragpur and Palampur are witnesses to his exceptionally brilliant and charitable activities. The present day whole KUFRI bazaar and Butail Gunj, (part of present Ram Bazaar) were his exclusive business domains in addition to Dhamandri near Thong. Butails built many bridges on difficult terrains more than hundred years ago. These engineering feats are as strong as when these were built. BOWARRIES, (drinking water sources) water supply schemes, Dharamshalas, temples in addition to providing financial help to the widows and needy people were other examples of his welfare activities. Buta Shah was of Chaujjar sub-caste from Pragpur. His successors named ‘Butail’ as their sub-caste, to be a distinctive clan, being the offspring of BUTA. Late Shri Gauri Mall, one of his six very able sons (all of whom had established themselves in various fields) made it sure that the empire and charitable acts which Sh Buta Shah had started kept on flourishing. GAURI MALL TRUST happens to be the establishment to see that dreams of Shri Buta Mall are not shattered. Butail Dharamshala built in the year 1927 (Perhaps the oldest in Shimla) is a gift of this trust in addition to a Dharamshala at Dhalli and various other charitable activities at different places. Shri Buta Mall’s successors were instrumental to a large extent in providing housing accommodation in centre of the then developing Shimla by constructing many ‘Butail Buildings’ in Lower Bazaar, Middle Bazaar and Ram Bazaar.
RAI BAHADUR JODHA MALL: He too belonged to HAROLI. He was known as Timber King. He was desirous of fulfilling the dream of Ram Mandir and Sood Sabha in Shimla with his own financial resources but death intervened and he could not do it. No competitor could match his wisdom or business potential and everyone remained far behind him in race for goal. To fulfill social obligations was his top priority and he assured his family’s representation felt and marked whenever and wherever he was invited. He is considered to have been as the richest person not only of Sood community but also supposed to be heading wealthiest family in whole of Punjab during his times. It is worthy to note that he never put his wealth to misuse. It was the other way. He spent a considerable slice of his wealth on pious works for peoples’ good. From Rohru to Rameshwaram and Kashmir to Kanyakumari, one comes across many places of public utility where his philanthropic name is associated. He charitably provided comfort to people in cash and kind. Rohru, Nangal, Hoshiarpur, Jawalamukhi, Kangra, Hardwar, Rameshwaram and many other places in the country have standing monuments of his deeds. In Shimla, he provided a block of building of D A V High School in Lakkar Bazaar which was known as Rai Bahadur Jodha Mall block. He constructed a hospital (T.B. Sanitarium) in Kangra town (Tanda) which now stands converted into a government medical college. Almost all other institutions which were built with cash donation in erstwhile Punjab-especially Kangra and Shimla, by the public, carry his name on the donors’ name plaque and the name is generally found on the top. Sood Anglo Sanskrit High School, Garli, which was built in 1918 (Oldest school built by Soods) still has a name plaque where Rai Bahadur’s name figures on the top of the list of donors. Whenever people made rounds for collection of donations, they invariably started it by visiting him first because it was considered as a sort of trendsetter and a good omen.
RAIRU MALL: Pragpur was his place of birth: A great business tycoon in Shimla, who ran a wholesale business of food grain and was a distributor & super stockiest to many multinational companies of his days. His business house was known for very strict business dealings and principles. After Dewali, he invariably left for his native village Pragpur after finalizing his annual balance sheet and would return after celebrating HOLI. Lala Rairu Mall used to reserve more than ten percent of his yearly income to spend in charitable causes. After allocating another twenty percent or so of his income as family savings, rest was invested for promotion of his flourishing business. He provided water supply schemes at Pragpur (Nakki Khud and PUKHRI) and Kaleshwar Mahadev. His two illustrious sons were no less. Late Seth Tulsi Ram gave famous Sood Dharamshala to Chandigarh (in collaboration with Late Sh. Bhagirath Das Sood, proprietor of Messers Ramji Das Dina Nath, Shimla) and a Junj Ghar near Rivoli to Shimla in association with his younger brother Late Sh. Churamani. Lala Rairu Mall also raised and maintained a beautiful ‘Mini-Mughal Garden’ adjacent to his HAVELI in his native village Pragpur.
MELA RAM: Garli was the village where he belonged to. He was a Landlord, Business magnet and above all was municipal commissioner during the British days. The present Rani Jhansi Park in Shimla which was formerly known as Ladies Park still shows a marble plaque where his name is written along with other British Municipal Commissioners who planned the construction etc of the park. Man of actions: That is what Lala Mela ram was. People hardly heard him speaking. He happened to be protocol in- charge to MAHATMA GANDHI during his visits to SHIMLA in connection with freedom movement. Ruling governments in Shimla (Punjab and Himachal, both) took pleasure in associating him in many official committees because of his wisdom and impression on people. He was also one of the distinguished members of The Managing Committee of Sood Sabha, Shimla. He was mostly stationed in Shimla but never forgot his duty towards native village Garli and was instrumental in motivating local people and the government to indulge in public welfare projects. He actively participated for a very long duration in management of the first ever High School built by Soods-- Sood Anglo Sanskrit High School at his native village Garli.
DEVI SARAN KAROL: His place of birth was Pragpur. He was a Banker and land lord in true meaning of the word. Wholesale trading in Food grain was his main business activity. He also used to join the seasonal seed potato business with his equally intelligent partners. He remained as a Municipal Commissioner of Shimla Municipal Committee for number of years. His experience proved to be a good guiding manual to his brother commissioners as well as to the municipality staff because his suggestions were immediately given practical shapes on priority basis. Although Lala ji had negligible education but he was a great and practical economist. The highly learned IAS officers (Administrators of the Committee) and technically qualified engineers thankfully took many tips from him in management of the committee affairs. They were always guarded in their speech or actions in his presence lest he cornered them by contradicting or finding fault in their planning. His foremost attribute as a businessman was his great impression on dreaded Income Tax department of his days. He knew the act by wrote and his accounting system was crystal clear and perfect. The officers and staff of this department held him in very high esteem because of his faultless business and accounting system. When Industry in Himachal Pradesh (Leave alone Shimla) was unheard of and seemed a dream, Lala Devi Saran Karol successfully revived a very large sick flour mill unit in Shimla around 1950 or so which had been abandoned by resourceful British owners as an unviable investment. That unit is still being run wonderfully and profitably by his successors. He never lagged behind in charity or religious activities and remained a very active president of local Sanatan Dharam Sabha for a number of years. “CHAUDHRY MALL HALL” in local S D Senior Secondary School, Gunj, and Shimla is his gift to the town wherein many social and other congregations are held regularly.
KISHORI LAL BHAGRA: He belonged to Rakkar. Sood Sabha Shimla’s unanimously elected president for more than twenty years (until his death) was the main force and brain behind activities after its inception. He established himself in fruit and vegetable market of the town as its king. Members of his trade always banked upon him for advice and help which used to be in cash and kind. His status as that of being a very rich man needs no description. He attained it by shear hard work and honest financial dealings. He remained as vice president of Shimla municipal Committee for a full term and in its extended period as well. He and his other team fellows administered the committee with wisdom and authority. He lived with a principle that since God had continued giving him wealth, he must utilize it in a proper way. As far as Shimla is concerned, his financial contribution to Sood Sabha is well known and need not be highlighted. He had special soft corner for his native village RAKKAR, where he provided a building and huge play ground for a high school. This village was quite infamous for water scarcity in old days. He resolved to solve the problem by providing it a new water supply which was channelized from a very long distance. The end of this hardship to have potable water to persons of the village was his gift. One of his great worth was his ability to take quick decisions. He was invariably right because he was always sincere. One of his sons took charge of our Sabha as its secretary and he overhauled the entire old working system by providing the way in tune with present day requirements. The eldest son has already served the Sabha as its president for one term and was again asked to take charge for the second time. On both these occasions, his entry as a member of the Managing committee was with consensus.
RAI SAHIB THAKUR DASS & RAM KRISHAN: PIRSALUHI was their place of birth. They were royal agents and suppliers to erstwhile princely rulers of the states of Bushahr, Bilaspur, Nalagarh and many smaller principalities of present Shimla District. These rulers depended wholly on them for their commercial as well as personal needs. A team of two brothers; one was incomplete without the other. They had earned the confidence and a reputation for reliability even with many British Administrators and officers in Shimla. They were the first Soods to provide GOODS and PUBLIC Motor Transport beyond Shimla up to Narkanda-Thanedhar during pre-independence days. No other motorable roads existed than this narrow and dangerously tricky track during those days. Their father, Shri Lehnu Mall never did any business in Shimla but sons brought so much fame to him by attaching his name to their business firm that it still resounds in upper Shimla area. Name of Lala Lehnu Mall is cited as an example of richness and hard work in the interior area of Shimla district even now. Two brothers never lingered behind in the matter of public service. A fully equipped hospital built about eighty years ago, many link roads and tracks for convenience of the people, small Dharamshalas etc, water sources in and around their native village PIRSALUHI and district BILASPUR are still visibly standing as witness to their humanitarian bent of mind. Elder brother had a highly religious attitude while the younger believed in practical work but never ignored religion. Lala Ram Krishan remained Senior Vice President of Sood Sabha from 1965 onwards till his death in 1980 to have a marvelous equation with the president and rest of the members as well. Like many other great people of our community, these two brothers achieved their goals at relatively very young age. Starting from scratch, the elder was below forty and the younger was around twenty five years old when they had already earned ENOUGH of money to spare and spend lakhs of it in charity by constructing a hospital in remote native village Pirsaluhi way back in the year 1931.
RAMSUKH DASS: He also belonged to Dehra Gopipur. “IRON HOUSE”: That is what his establishment was popularly known as. Lala Ramsukh Das dealt in Iron, Hardware and other building material. Almost all houses built in Shimla during old days contained some share of building material from his stores. Government, European public schools, institutions and reputed contractors dealt and depended upon him for timely and regular supply of high quality material. One feels astounded to learn that although Lala Ramsukh Das could get his education only up to middle standard due to certain constraints during old times, yet his command over English language and his drafting was a matter of envy for even graduates of his days. Wisdom personified, Lala ji achieved many distinctions in addition to being a leader in his line of trade. He was the founder chairman of D A V High School; a top class educational centre, which began in Shimla in the year 1934. He remained its chairman till his death in the year 1960.The members of the governing body of D A V never preferred any other chairman as long as he lived. He was also president of local Arya Samaj for number of years. He also earned a rare feat of being a municipal commissioner for two consecutive terms during the British regime (Third was not permitted). He was a very sober man and possessed a very exceptional temperament. Lala Ramsukh Das had his unique way of passing across his views and warnings without losing slightest of cool in as much as those who wanted to differ with him would give more importance to his ideas than their own. Like other contemporary great souls, he too did not hesitate to come forward for charitable actions of Public welfare. His native village Dehra Gopipur and neighbouring Jawalamukhi stand witness to some of his contributions in this field.
RAMA NAND: His native village was Garli. He was appropriately called the busiest bee. Long time back, he got a label of an Industrialist by making a Rosin & Turpentine factory near TATTAPANI in Shimla district. He was a successful horticulturist to have raised a very big apple orchard and also dealt in Seed potatoes on very large scale and was a wholesale food grain dealer as well. He also had a very successful stint as a forest lessee and was co-owner of a huge Cold storage in heart of prestigious fruit market in Delhi. Always on the move, his itinerary covered a vast circuit at ‘supersonic’ speed. He always surprised everyone with his stamina and passion for work. Diagnosis of a serious heart ailment never retarded his speed and zeal to work. He never bothered even for a moment about his health. He had the coolest of heads and knew very well how to get his work done when all the odds were against. He was most tactful person and could handle any adversary with ease. There used to be one very popular and religious family who used to reside in Gunj, Shimla and was known as BHAGATS. He belonged to this family and was a BHAGAT in real sense. Sood Sabha had found a highly active junior vice president in him to help the Managing Committee for more than twenty years under the affectionate wings of Lala Kishori Lal Bhagra. Shri Rama Nand became president of Sood Sabha, Shimla after sad demise of Lala Kishori Lal Bhagra and remained as such for ten years. The present shape to Shri Sankat Mochan temple, Tara Devi and its beautiful environments was given by him where also he was elected to be its president and remained as such for more than ten years. The holy idea of improvement, upkeep and development etc of JATHERIS was floated by him when he formed KAROL Kalyan Sabha, president of which organization he remained during his life after its formation. A temple and Sarai was got built by him by involving almost all the people of KAROL sub-caste in village GUMMER where JATHERI of KAROLS is worshipped. This act inspired many others and now many sub-castes like MEHDOODIA, KUTHIALA, CHUB and MARIA have taken initiative to follow his foot prints. ‘MAN FROM SHIMLA’ received an embracing welcome from many religious organizations in places of pilgrimage like Hardwar, Mathura-Vrindavan etc where he used to go off and on to seek relaxation and peace to his overworked mind. His domestic environment too was with a religious manifestation. He was well known for eliciting funds and amenities for religious and charitable causes, in a dignified manner, even from those who used to be reluctant to part with their pecuniary possessions.
FUEL TRADE: Kerosene stoves and LPG were unheard of about sixty years back. One was dependent entirely on coal or wood to use as cooking fuel. Shimla being a hilly area, the consumption of fuel was much more than that in planes. Soft coke and steam Coke for cooking and heating used to be imported from coal mines in Bihar. Fuel wood and charcoal had to be arranged from difficult interior of Shimla district. Above all these handicaps, there were also time restrictions in Shimla for burning the fuel during British regime in order to keep the environment healthy and smoke free. Trading in FUEL material supply was an attractive business proposition. The only precaution to be taken was to have handy KASHMIRI labour to effect the door delivery of the material. One of very old members of the present Managing Committee, associated with it since long is still in this trade. He informs that there were 37 coal companies in and around suburbs of Shimla. These companies used to meet daily demand of domestic, commercial and government supply. It is interesting to note that 35 out of these 37 companies were owned by SOOD families. Lala Rram Loke, Lala Salig Ram, Lala Raghunath Das, Lala Baseshwar Das, Lala Khushi Lal were a few famous names among many Soods who were the owners of Coal Companies. A few houses are still in the business of supply to extremely cold and remote areas of Himachal Pradesh because Shimla does not burn coal now when electricity and LPG is regularly and sufficiently available.

OFFICERS OF ARMED FORCES SERVICES.,
NAME OF THE OFFICER FATHER’S NAME
Capt. Yatinder Sood VIR CHAKRA (Martyr 1971 war) Sh Khushi Ram
Squadron Leader Ghanshyam Das Sh Thakur Das, Advocate
Major General Shubh Chintak Das ----------------Do-------------
Brigadier Jatinder Sood Sh Ramji Das Sood
Brigadier Kuldeep Sood Pirthi Chand Sood
Lt. Col. Sandeep Sood Brigadier Jatinder Sood
Brigadier Deepak Sood Sh Hem Raj Sood
Wing Commander Ashok Goel (Chabb) Sh Roshan lal Goel
Colonel Surinder Sood Sh Hanuwant Das
Colonel Bhupinder Sood Sh Daya Ram Sood
Colonel Lalit Sood Sh Gian Chand Sood
Colonel Suresh Kumar Banta Sh. Munshi Ram Banta
Colonel Kamal Kishore Sh Rattan Chand Kuthiala
Colonel Shyam Lal Sood Sh Bishan Chand Sood
Lt. Colonel Sumeet Sood A M C. Colonel Surinder Sood
Lt Colonel Mrs. Surubhi Sood. A M C. Sh Anil Kumar Bhagra.
Lt Colonel Atul Sood A M C Sh Vishwa Nath Sood
LT Colonel P C Sood Sh Tek Chand Sood
Major Sansar Sood Sh Gian Chand Sood
Major Vijay Sood Sh Sansar Chand Chimra
Major Karan Sood Sh Suresh Bhagra
Captain Ved Prakash Sud Sh Lakhu Ram Sud
Captain Vinod Sood Sh Dawarka Das Sood
Many other names of persons from SHIMLA who must be serving or have been in services have skipped our listing because of non availability of complete information. We regret our inability to mention their names herein and offer our heartiest and sincere SALUTE to these officers of noble and distinguished service to the NATION.
ABLE ADMINISTRATORS: A few persons of our community held very distinguished posts in Himachal Pradesh Government administration set up. Name of Sh. S.K. Sood who was secretary to the government in HP and had a couple of very successful tenures in the central government also, is worth mentioning first of all. Late Sh. Mahinder Lal, I A S, popularly known as ‘D C Sahib’ was equally competent who successfully handled many crucial and responsible jobs in HP State administration including that of Deputy Commissioner, Shimla. Another symbol of intelligence was Captain Narpinder Sood, (N C SOOD) I A S. Having served Indian Army, he got selected into Indian administration service to serve Himachal Pradesh. Engineers Sarvshri D R Sood and P K Sood were members of the Electricity board whereas Sh Ashok Sood and Sh R L Sood are still actively serving in Himachal Pradesh police department as I P S officers. Shri R K Sood and Sh Sanjay Sood actively hold high offices in Himachal Pradesh Forest Department as officers of Indian Forest Service.
STUPENDOUS STUDENTS: People belonging to Sood community were never behind to be in merit list of awesome assimilators. There is a long list of such persons belonging to present days as well as consisting of older generation. While going into the past, one such name still holds the record for securing the top most position after obtaining marks which nobody could reach in matriculation examination that used to be held by Panjab University LAHORE. The area of educational institutions under this university not only covered the entire present Punjab, Himachal Pradesh and Haryana but also the part of Punjab which is now in Pakistan. Shri Nagin Chander (Sood) of Shimla topped the examination after competing with about eighty thousand candidates (not a small number of those days) and stood first in the entire Punjab by securing 762 marks out of 850 in the year 1944. This score may seem easy to reach in present system of examinations because of objective type of question papers but those days subjective questions were not easily answerable which needed very lengthy coverage of answers and securing even 80 % marks was a Herculean and a rare task. Sh Nagin Chander scored 90 % while second to him from Shimla was another Sood and his classmate in DAV High School, Shimla. Late Shri Krishan Das Sood, ex-secretary of Sood Sabha, Shimla and fondly called as ‘professor’ was his classmate but way behind by a margin of 7% by securing 703 marks (This too was an exceptionally enormous achievement). This is just a single example. There have been many others who too have been outstanding students to achieve high merit. To prepare the list of such veterans is a complicated task but Sood Sabha Shimla is now regularly keeping track of present outstanding students and confers awards to brilliant students every year in SOOD MELA. The selection is made by a sub committee which is constituted by including two-three well experienced educationists and learned persons. The most brilliant student so selected is given a special running trophy as well as cash prize. Below is a SHORT list of brilliant students selected every year.
YEAR Name of the Brilliant student Father’s name.
2003 Miss Tanvi Sood Dr. Ashok Sood
2004 Sh Divya Sood Sh Naresh Sood Advocate
Miss Akanksha Sood Sh Arvind Kumar Sood
2005 Sh Nakul Sood Sh.Raj Gopal
Miss Ratika Sood Sh Rajnish Sood
2006 Miss Aditi Sood Sh Anil Shad
Miss Ankita Sood Sh Jatinder Sood
Sh Ajay Sood Sh O P Kuthiala
2007 Miss Ankita Doegar Sh Bimal Doegar
2008 Sh.Parshant Sood Sh Vinay Sood
Sh Vishesh Sood Sh Kapil Sood
Sh Rachit Kuthiala Sh Praful Kuthiala
Miss Apoorva Sood Sh Arvind Sood
2009 Miss Arundita Sood Sh Ajay Kumar Sood
Miss Kanika Sood Sh Naveen Sood
Miss kanika Doegar Sh Kapil Sood
Sh Sharad Bhagra Sh Rajesh Bhagra
COMMISSIONERS, COUNCILLORS & MAYORS
When the British ruled our country, there were entirely different rules to contest elections. Whether to file nomination papers for municipal committees, corporations or Legislative assembly elections, some minimum qualification and standing & status was pre-requisite. These qualifications were that one had to be either educated, or an Income Tax payer or a person of long social standing representing some recognized institution etc. The number of representatives to be elected in the municipality used to be as low as somewhere between five and eight. The old records reveal that Soods had always been there as municipal commissioners who were informally called CITY FATHERS in old days. Rai Bahadur Mohan Lal is one such name which brought many laurels. He also held the office of President of one time richest municipality In India by surpassing the English blood. The other great personalities to be adored with this respectable cloak were Lala Bihari Lal who was senior Vice president, Lala Puran Chand as Vice president, Lala Ramsukh Das and Lala Mela Ram as members. After independence, our country had our own constitution and new election laws for our own people with our own system followed. Some renowned personalities during first fifteen- twenty years after the independence to represent people in the municipal committee were Lala Devi Saran Karol, Lala Kishori Lal Bhagra, Shri Som Nath, Shri Om Parkash (of Friends), Sh Chabil Das. No one could contend and compete with their COLLECTIVE intelligence. Shri Kishori Lal Bhagra remained as the Vice president of the municipal Committee during his long tenure.
It is an attractive feather in our community’s caps that first mayor of Shimla Municipal Corporation was a Sood. Sh Adaarsh Kumar was conferred this honour. (Sh Adarash Sood also happens to be the first and only Sood who represented Shimla constituency in H.P. Vidhan Sabha) Equally important matter of pride for the community is that first female Mayor of the corporation also happens to belong to Sood Community. Smt Madhu Sood has earned this distinction.
Sarvshri Jaswant Rai, Rajinder Parshad Jinda, Ashok Sood, Om Sood, Yadhu Pati Sood, Sanjay Sood, Naveen Sood, Manoj Sood, Smt Sulakshna Arya, Smt. Bimla kashyap, (recently nominated to RAJYA SABHA) Smt Manju Sood; all these ladies and gentlemen performed or are still engrossed in the role of Municipal Councilors of Shimla Municipal Corporation.

LEGANDRY LADIES: Ladies of our community also left an everlasting impression. Late Smt Kamla Devi (Wife of late Shri Amar Chand Advocate) and Smt Saraswati Devi (wife of Sh. Shankar Nath Advocate- daughter of Mr Justice Sir Jai Lal) are two names which need a special mention.
Smt Kamla Devi was extremely religious lady and people used to call her MEERA BAI of present days. A religious community centre and a Radha-Krishan temple have been built in her memory by her husband and son. She devoted whole of her life in worshipping Lord Krishana .No parallel has so far surfaced to match her religious devotion.
Smt Saraswati Devi was extremely a good host and a renowned social worker. She was always noticed as a well known personality who remained all her life in activities of Indian Red Cross and Rotary Club. She was associated with Raj Kumari Amrit Kaur--famous national leader and freedom fighter of Mahatma Gandhi era-- for social activities. Smt Saraswati Devi was born and brought up under the influence of western culture all around her but despite that she was a cultured and typical SOOD housewife. Her daughter and grand children were also educated and brought up in ultra modern standard but she saw to it that the basics of our culture and the community language were taught to them thoroughly.
Smt. BIMLA KASYAP: This is the latest and a very recent addition to the list of ladies with name and fame. Smt Bimla Kashyap, wife of late Sh Sharwan Kumar Sood, is a well known personality, not only in Shimla but also among the ladies through out the state of Himachal Pradesh. She joined politics quite early but her activities and indulgence increased many folds after she had satisfactorily discharged her obligations towards her family and children. Heretofore, only one person belonging to Sood community made representation in Parliament and he was Late Sh Hem Raj (from Dehra Gopipur) who represented Kangra constituency quite a long time back. No other name strikes chord. Smt Bimla Kashyap is the first Sood lady who entered the parliament recently after being nominated to Rajya Sabha. She has attained popularity by remaining president of the H P state women’s cell of one of the most popular and renowned political parties of National level.
ELECTIONS: The governing body i.e. The Managing committee is elected every two years by adopting the due procedure prescribed in the provisions of Memorandum of Articles of Association of Sood Sabha, Shimla which is a registered body. Since 1984, whenever the elections were conducted, the same were done under strict supervision of a sub committee formed for this specific purpose. In the year 1990, the elections were supervised by Sh. Chabil Das, Advocate who was assisted by Sh. Rakeshwar Lal. Right since the year 1996, a sub-committee comprising of Sarvshri Ajay Kumar, Ashok Kumar and Bal Krishan, Advocates has been constituted who had been supervising the election process under the prescribed rules. Unfortunately with the death of Sh Bal Krishan ji, this sub-committee now needs to be reconstituted.

FAMOUS VILLAGES AND SUB-CASTES OF SOOD FAMILIES CONCENTRATED THEREIN: There are a number of villages in Districts of Kangra, Una and Hamirpur where Soods had started settling more than two centuries ago and moved further to different places like Shimla, Delhi, Kasauli, Yamuna Nagar and many others. MOST OF THEM MIGRATED TO SHIMLA. These villages were generally populous with some selective sub-castes. It may be quite interesting to mention these places and the concentration of the sub castes that belong to these villages.
AMB : BHAGRA, CHIMRA, MEHDOODIA and SALHOORIA.
AMBOTA: CHIMRA and MEHDOODIA
DEHRA-GOPIPUR: BANTA, KAROL, MARIAH & SALHOORIA
DHALWARI & DHARAMSHALA MAHANTA: BHAGRA
GARLI: BANTA, LANGA, KAROL, KUTHIALA, MITHOO.
HAROLI: KUTHIALA
JAWALA MUKHI-AMB-PAKLOH: BANTA
KOHLA: CHUB (Shifted from PIRSALUHI)
NAGROTA NAHAN-Near Garli: DOEGAR and LAKHOTA
PALAMPUR & BHAWARNA: BANTA and DOEGAR
PIRSALUHI: CHUB, (one family of LUSIARRHIA and BANTA also)
PRAGPUR: BANTA, BUTAIL, CHAUJJAR, KAROL, KUTHIALA, MARIAH
RAKKAR: BHAGRA and CHIMRA


RITUALS
Alike all castes, creeds and communities, Soods too have their own traditional rituals and ceremonies. Some are similar to that of others and some are exclusive. Soods in Shimla belonged mainly to hills of kangra and had some very common rituals with other communities based there. With changing times, these traditional ceremonies have undergone a sea-change. Some are altogether forgotten or ignored now. Starting from the birth of a child, till death and afterwards, our community acted in our own way. These past practices may seem superfluous and not in tune with modern times but all these had a definite purpose and meaning to indicate farsightedness of our ancestors. It will be a little bit surprising but a male member was given a better preference in celebrations than to the opposite gender. It should also be kept in mind that females were equally and better “compensated” during their marriage as well as with regular gifts on all occasions afterwards, which were routine matters. Parents would invent excuses and reasons to gift their female children to express their affection after they had left parents to the home of the life partner. Starting with birth of a child some interesting events and celebrations are worth recording. ONE IMPORTANT ASPECT WAS THAT OUR COMMUNITY HAD ITS OWN EXCLUSIVE COLLECTION OF FOLK SONGS FOR ALL HAPPY OCCASIONS and the same were regularly sung by the women during the functions. The songs in connection with the function involving a child were called HASNU-KHELNU. When a function in connection with a female engagement or wedding etc was held, the songs were called SUHAAG songs and in case of a young man’s wedding etc these songs were called GHORRIAN. When some CONGRATULATIONS were to be extended to some person or the family, typical songs for those occasions were classified as BADHAOYE. Smt BIMLA KUTHIALA, (Wife of late Sh Jagat Ram Kuthiala) has also made a vast and beautiful collection of songs for various occasions and published a book thereof which was released in SOOD MELA 2004 in Shimla.
CHILD BIRTH: In olden days a mother-to-be was trusted to the care of a midwife and other senior ladies to deliver the child in her own home or that of the parents. Medical aids and hospitals were not easily reachable about half a century ago. The announcement of a child birth was extremely interesting. Persons anxiously waiting outside the domestic “LABOUR ROOM” (generally dark cozy room popularly called OBERI) could hear the cries of the newly born but had no means to find whether the newly born was a boy or a girl. Ladies used to be busy inside to take paramount care of the baby and the mother. They had very urgent tasks at hand and had no time to come out to make an announcement. Doors were not used to be opened to avoid exposure. A “KANSA” THALI was kept readily available in the labour room. If it was repeatedly struck for a few seconds so that the sound produced could be heard outside, it was a symbol of a male birth. If it was not heard immediately after the first cries of the newly born, one could conclude that a female had arrived in the family. With people now getting all the medical help and hospitalization of the EXPECTANT mother, this system of announcement is no more in practice. The woman directed to strike the ‘THALI’ was given a token cash gift by the grandmother or some elder lady in the house. It is pertinent to mention that the custom of GODH BHARAAI which we now generally see in T V Serials and movies used to be performed by many Sood sub-castes and was called THUAAN.
FIRST FEED OF NEWLY BORN BABY: It was NEVER milk. A tradition with religious sanctity was observed. After the first bath of the newly born, OM was symbolically written on his or her little tongue with a gold ring and thereafter “GURHSAT” was given. A few drops of honey were mixed with a pinch of saffron and a few drops of holy GANGA JAL. Some senior male member was asked to write the word OM on the tongue of the male child after dipping a gold ring in freshly made honey-saffron mixture. Another senior male member used to be asked to dip a cloth pad in JANAM GHUTI (domestically prepared in advance) and squeeze a few drops in the boy’s mouth. The similar procedure was followed in case of a newly born girl but senior ladies would do it in her case. The newly born was given a token cash gift by the persons selected to write OM or to give “GURHSAT”. The first milk feed to the newly born was given after thirty six hours or more and it had to be only mother’s breast feed. “GHUTTI” used to be the initial feed of the child for first forty eight hours or so and after that it used to be given daily –three four times- to keep the digestive system of the infant in order.
PUNJAAP: To be more understandably correct, it may be called “NAAM KARAN SANSKAR”. On fifth day of the child birth, the mother would have her first bath. Hot water for bath was mixed with antiseptic herbs such as NEEM and fresh rose petals etc. After performing a token pooja, the Horoscope preparations began with making of first Janam -Kundli. The elder males would sit around the family PROHIT who was well versed in basic astronomy. The process of the writing of first Janam Kundali was called “RAAS”. The SHREEKS were sent a special request to be present on a pre-fixed time. In case of a male child, the especially invited maternal uncle would hold an umbrella to safe guard the mother and newly born from sun and evil spirits which were likely to hover around during the token pooja. The maternal grandparents would send lot of gifts and clothes to the baby, typically called as “CHAGGU-TOPU” (including ornaments to the newly born boy and the mother.) Even the son-in-law (father of the infant) was entitled to a gift of posh dress. The grandparents were also bestowed with clothes and turban- chunni. If the baby happened to be a girl, no such practice was thought necessary. On the eve of a boy’s birth a feast to the relatives and friends was arranged on this day and the traditional lunch was served. The elder invited males were also handed over a pack containing five LADOOS whereas females would collect raw sugar (SHAKKAR) and black grams soaked in water, from the celebrating family. This celebration could be postponed to some other convenient and pious day depending upon the circumstances. One rarely goes through this ritual any more. Is it not quite strange that we now celebrate ‘Baptism’ over a party wherein liquor is commonly served? -- Quite a wastage and deviation from traditions which were simple and meaningful.
KHEERPOO: It was again a celebration confined to the male child. Until first six months of the birth, the baby was fed on milk only (preferably mother’s). After six month of the birth, some auspicious day was selected and the baby was served his first cereal food. The sister of the child’s father had the main role to play this day. After giving a bath and making the baby dressed to the occasion by the father’s sister, the family used to assemble together and the Pundit would perform a token Pooja and HAVAN. The child was fed with a spoon full of freshly prepared KHEER by the “BUAA” (father’s sister) in a silver bowl and spoon. A few educational books, pens etc, mechanical tools, say a hammer or screw driver, pieces of jewelry and currency were kept in a big tray. The child was coerced and attracted towards this collection. Whatever he picked up or touched first with his little delicate hands would give an assumption of the future professional bent of mind of the child. If he touched the books, he was predicted to be brilliant scholar. If he touched money or jewelry, it was assumed that he would be a good and rich business man. In case, he touched the tools he was supposed to be heading for a technical profession. It was a good fun for the family who would in the afternoon sit to enjoy a lavish lunch. The important aunt-BUAA conducting all this was also given a small cash gift by the head of the family. This is now unheard of. Baby girls were not made to go through this tradition which now has been forgotten. These days, After three months, the educated mothers and grandmothers of the present days start giving readymade and balanced “cereal food” available in the market. The appeals of world health organization and other similar institutions in the country to the effect that a newly born child should be fed with only mother’s breast milk for first six months are not heeded.
BIRTHDAY: Pooja of NAV-GREH followed by distribution / donating of cereal grains (Lentils, rice and wheat flour etc) packed in different coloured pieces of cloth (in consonance with the symbolic colours attributed to the GREH) to the needy pundits on first and subsequent birthdays of the boy are now unheard of and termed as unnecessary pampering of the recipient, who did not need and deserve this type of donation. The religious ceremony is dispensed with these days. Now the birthday of the child is celebrated by cutting cake to be followed by a party to the little ones. Elders again get an excuse for having a drink party while the children and slightly grownups dance to the tunes of western music. This is a complete deviation from the traditional celebration and a typical following of unsuitable western culture has creeped in. The old tradition of the ladies singing cultural songs is nowhere to be seen and is forgotten. Birthday of the person was treated as a special and auspicious day on which some religious chore, say SATYA NARAYAN KATHA or KIRTAN etc, was invariably performed.
MUNDAN: This ceremony was known as JAMAALU. The excessive celebration in case of boys was another typical example of partiality. The first hair cut by tonsuring the head was given on some prefixed and auspicious day during first or third year (rarely in fifth year) of the boy’s age. In most of the cases, the days of NAVRATRAAS were found convenient and suitable.The families of maternal uncles would come to attend the function. A night before, the long hair of the male child were tied in bunches with a sacred thread. These bunches were called JOORRU. Next morning on a pre-decided precious moment (MAHURAT), the maternal uncle would shear these bunches and then barber would takeover to clean shave the head of the boy. The maternal aunt would give the child its bath using curd only and dress him with new clothes sent by maternal grandparents. The old dress which the child would be wearing during the hair cut used to become the entitlement of the poor barber who would take it to be given to his own child or to any one related to him. Another ceremony was also performed. The delicate ear lobes of the boy were pierced with a sharp needle. This was done with an assumption as a safe guard against likely neurological problems. After these chores, the close relatives and community people were served with traditional lunch. In case of a girl child, this was done during her second year of birth but generally without any fan fare. She too had to go through the pain of her ears being pierced with a sharply pointed needle. In a girl’s case, she had to go through extra ordeal of the skin of her left nostril being pieced as well so that in future days to come, she could beautify her face with a nose pin and tops in the ears which she was supposed to wear as a matter of right and compulsion. The economy in case of a girl child was enforced. Neither the maternal relations were invited nor did they feel the need to join the ceremony. The community was not invited for lunch. It was supposed to be a simple and quiet affair in case of a girl child. This Mundan ceremony is also undergoing many changes over the years and only a few people think it necessary to celebrate it with past tradition.
MARRIAGE: This occurrence in one’s life is most important event and its ceremonial observances leave lifelong impression on the memory of not only the bride and bridegroom but also on the relatives, friends and family who associate themselves and participate in the function. Person starts thinking of a different life ahead from the time he or she is engaged. It would be in order to start the details from that time.
ENGAGEMENT: About fifty years ago and before that we had a very simple and strong system of ‘KARRHMAAI’ as the term ‘engagement’ was known. Those were the days when bride and the groom were not supposed to see each other, leave alone meeting, prior to the wedding. The parents would start looking for a suitable match within own community when their child approached the marriageable age. Fourteen for a girl and around twenty for a boy was considered appropriate age. (This is not a reference to olden days when child marriage, generally in BATTA system, was common and acceptable say more than seventy five years or a century back.) ‘Batta’ system was marrying one’s daughter in a family and accepting a daughter of that family to be wife of the brother of this married daughter. The match used to be finalized by parents or their elders and a word of confirmation of the new bond was enough. There had been many instances when the engagement decision used to be taken at a very early age of the Couple to be wedded but normally it was customary to wait for the proper age to fix the marriage date. The matching of horoscopes of the couple was most important and mandatory. It was in fact the only and pre-requisite need. Gathering knowledge about the family background was followed later. After finalization of these formalities, people and relatives who mattered were informed of the proposal. The only simple ritual which needed to be observed was that the bride’s people would send their family priest with a handmade copy of KUNDLI, one and a quarter seer (one kilogram approx) of GURH (Jaggery) packed and wrapped artistically in broad leaves (PATTALS). The packet was secured with holy threads and was termed as PURRAH. Sometimes the Pundit used to apply Tilak to the groom and offer a cash gift of one rupee and four annas on behalf of the family of the girl. Generally the kundli, the packet of sweet GURH and the cash offer of Re. one and four annas was left with the parents of the groom. Having accepted all this, the groom’s family and the relations were presumed to have confirmed and accepted the new relation and all were bound to honour it. The copies of the horoscopes of the couple to be wedded were placed together and tied with the holy thread. If occasion arose when the groom ‘to be’ happened to attend some function wherein the family members of the would be bride, say father, brother, uncle or grandfather happened to be present, the boy got an opportunity to be honored in full view and company of the persons attending that function. Here again a simple procedure described above was repeated i.e. the girl’s immediate family member would apply Tilak on the forehead of the boy to be followed by a packet of GURH and cash gift of rupee one and four annas. How so ever rich one might be, the girl’s family was not expected to display their wealth in any manner including attempt of enhancing the cash gift lest it created future problems for those people in the community who were not rich. This simple but strong system started getting replaced by an expensive procedure. There was a lot of verbal opposition and criticism to it but the NAZRANA came to stay. It was further modified with inclusion of ring ceremony about twenty years ago. Previously it was never heard of and it could never have met the approval of elders as well as society who used to be supreme.
NAZRAANA. After finalization of betrothal relation, the bride’s family would invite immediate male members of the groom’s family. Father, grand fathers, Uncles (both maternal and paternal) would reach generally at bride’s place or some other close relative’s house. They were all offered LADDUS in brass or stainless steel THALIS along with cash gift ranging from rupees thirty one to one hundred and one depending upon the closeness or seniority of the relationship. The ladies i.e. wives of these male members were also treated equally and their gifts were handed over to their counterparts i.e. the husbands. The bridegroom was offered a special tray of sweets covered with a fancy & embroidered hand-Ker-chief as big as a table cloth and fruit basket as well. All of it was generally topped with a gift of Gold souvenir. The boy occasionally accompanied the invitees only when this function was held not in his future in-law’s’ house. NAZRAAANA was infrequent in the beginning but later on became a routine. This deviation from old system faced many verbal protests because most of the people either could not afford or never wanted to indulge in this extra spending heretofore never practiced or ever heard of. Somehow NAZRANA came to stay despite protests. A few people avoided it yet most of the bride’s people used to undergo this chore. Some did with eagerness and some just followed suit.
RING CEREMONY: This is an IMPORTED custom, which is not at all in tune with our old as well as not very old traditions. Introduction of this ceremony is very recent as far as our community is concerned. Even in other communities this was very rarely practiced. It got the foothold on our customs as an influenced action, seen in movies and a blatant following of western culture. Inter-caste marriages started becoming very common in our Sood Community about a quarter of century ago. The parents had hardly any role in match making in such relations. The youngsters chose their life partners themselves and only needed a formal seal of approval from their respective parents and families. Every community and clan has their own customs and systems. Some could be common and some could be entirely different. When being on the bride’s side, we clubbed this unheard of ring ceremony with NAZRANAS and while being on groom’s side, having slightly more say, manipulated the bride’s community to go through this custom which was explained to them in details without bothering to realize whether one could afford it or not. Previously only close members of the groom’s side would accept the NAZRANA offering and their member hardly exceeded ten or fifteen. Now we have indulged in taking along not only not so close relatives, but also friends and other people who matter: thus a full procession of about hundred people or more reach the girl’s place where this ring ceremony is to take place. In addition to those who are offered huge cash gifts and steel THALIS full of laddus, everybody is supposed to be entitled to a packet of sweets along with a cash gift envelope. With PARDAH system given a good bye long time back, girl and the boy are made to sit together on sofa or chairs on a raised pedestal to exchange diamond rings. A lavish lunch or dinner is followed. The amount which is spent on this function is not small. About two decades ago one could conveniently and lavishly marry a child with a sum lesser than what is spent on this newly introduced custom of ring ceremony. No one has time, guts and collective wisdom to avoid such unnecessary expenses and display which was unheard of in the past. The ring ceremony has now unwelcomingly entered the list of regular customs being performed.
WEDDING: Wedding of Soods used to take place in their respective villages till about sixty years ago and a town wedding was never preferred because most of the relatives found it inconvenient to attend the function. Even otherwise, there were many problems for a city wedding because of cost factor and certain restrictions such as enforcement of guest control order prior to as well as after starting of the world war. All the guests could also not be accommodated in a smaller house of the towns as compared to bigger houses in villages. The wedding functions in the past would prolong for five-six days This time span started getting reduced gradually. The reason could be that people started looking for wedding amenities in towns and preferred to curtail the length of the ceremonies. Most of the people did not have time to be away from their respective houses whereas the families of the couple also wanted to save money in expensive town weddings.
The date fixed for the wedding would be intimated to relatives well in advance, say six months or even before by dropping a line or conveying the message verbally. The close relatives would start chalking and adjusting the schedule for participation of the whole family. Only the relatives used to actively attend the weddings and barring a few very close bosom pals of the groom, not even family friends belonging to other castes were required to attend. There was no tradition of the issuing of INVITATION CARDS. The close relatives used to be invited by informing them well in advance. A fortnight or so before the actual date, the invitation used to be confirmed by sending “BHAJJI”---- GURH (Jaggery) or MATHHAAS (Sweet and huge, deep fried thick atta chapattis which carried a flower shaped design) or both to very close relatives. Invitation to maternal uncles was extended generally by personal visit of the parents of the bride or the groom. The BHAJJI so received would further be distributed by the recipients to their local close relatives. This gift could not be allowed to be eaten by the recipients alone even if the shares to distribute became large in numbers and only a small fraction of it worked out to be distributed. The invitees generally would reach three or four days before the starting of the ceremonies. Every guest, lady or gent, would help the hosts to perform various chores of the Herculean task. There used to be a very long list of the ceremonies to perform starting with SAMOOHAT. The wedding started with celebration of this ceremony. (It has not lost its significance because it is celebrated even these days but with slight modifications).
DATIAALU: Very closed relatives, aunts- (MASSI, TAAI, CHACHI, BOOA, MAMMI), sisters etc of the person to be wedded used to send some specially cooked food or surprising snacks to his or her home. The quantity would be sufficient enough to be eaten by the family and also for distributing some small helping to local relatives who were very closely related. This used to be done a week or ten days earlier than the actual date of wedding. These relatives would pre decide amongst themselves about the day when they would take their turn to send these mouth watering dishes to the home of the person to be wedded. In addition to various specially cooked vegetables with some special recipe, LUCHATIES (resembling BHATURAS but much bigger in size) used to be main attraction. (A day after the VIDAI of the girl, the parents used to send DATIAALU to their newly married daughter. If the in-laws of the bride happened to be at some far off distance, the tradition was to hand over DATIAALU at the time of VIDA ceremony.) This saved ordeal of cooking lunch or dinner in the family of the person to be wedded. The time so saved would be utilized in preparations and arrangements for coming function.
SAMOOHAT: The celebration of marriage started with this ceremony. In old days, the SAMOOHAT ceremony could prolong for three-four days depending upon the astronomical calendar. There have been a few occasions that this ceremony lasted for more than a week. It did not consume much of time and used to be a sort of fun for the gathering. Now this formality is generally completed on the wedding day or an initial earlier day is allotted in very rare cases.
LAKHNOTI To begin with, a night or a day before the actual date of Samoohat, LAKHNOTI is packed by the bride’s people. Close relatives and “SHREEKS” (members from blood line) assemble to pack a trunk (Now attaché cases are used) containing gifts to the bride’s mother-in-law and the groom. These gifts used to be a complete set of dress; sandals etc and make up accessories etc for the lady including a gift of some gold ornament. A pair or two beautifully hand embroidered sheets and table cloths etc also would be dispatched. The groom would be sent a complete set of dress including a gift say wrist watch or another equally valued item. Three PURRAHS were also packed. One PURRAH contained a seer and a quarter of GURH; the second one contained unshelled almonds, CHHUHAARAS and dry coconuts of equal weight while the third would consist of LADDUS. The copies of the KUNDALI of the couple were also sent to the bridegroom’s place. The most important content used to be called as SAAH CHITHI –an invitation letter written in TANKRI script. This letter would begin with writing of a complementary MATHA TEKNA with ornamental words on behalf of all the male members and “SHREEKS” (by mentioning the names from the oldest to even a male infant) from the bride’s side. A written request to all the MALE family members and “SHREEKS of the bridegroom by mentioning their names was sent to the effect by the family members and SHREEKS of the girl’s side that they should come to the bride’s place with the BARAT on the auspicious occasion of the wedding. (The names mentioned in the SAAH-CHITHI by the bride’s side were a presumption and discharge of duty to have sent individual invitations.). Abundant precaution was taken and deliberations were made to include all the names lest someone took offense and refused to attend the function if his name was not mentioned in this letter. Names of the ladies were not mentioned because in old times, there was no custom of females (except for one sister of the bridegroom to give Shagun to the bride) accompanying the Baraat alike these days.
Another letter for only for the sake of FUN used to be written by the ladies from the bride’s side to the mother-in-law (mother of the groom) in which some romantic words on behalf of some funny male character from the bride’s side were written and sent to give a jovial touch. Both the sides enjoyed the recitation of this letter and appreciated the capability of the author of such “EMOTIONAL” feelings. All this stuff, packed in the trunk would be handed over to the PUNDIT JI (Locking this trunk was considered as ill mannered) who had to ensure that he reached with it at the bridegroom’s place slightly earlier than the MAHOORAT of SAMOOHAT.
On the day of first SAMOOHAT, LAKHNOTI ritual used to be performed. Close relatives and representatives of SHREEKS used to assemble at the groom’s place while the Pundit from the girl’s side would apply TILAK to the bridegroom who would sit on a chowki. After applying Tikka, he would offer the three PORRAHS and the gifts to the bride groom, who in turn used to hand these over to his mother. Of late, a change started occurring to the effect that the bride’s brother started accompanying the pundit to apply the TILAK. Gradually, not only the real brothers but also the cousins started accompanying the pundit. This was a change for the better. Some gentleman from the groom’s side would loudly read and recite the contents of SAAH-CHITHI thereby confirming the invitation from the bride’s side. After having some sweet refreshments, (No cash DAKSHINA) Pundit would take leave to go back while the other Pundit from the side of the groom would get busy to perform a token POOJA in company of the groom and his father. A long wooden stick painted with different colours and decorated with wooden toys looking like birds and mango tree leaves used to be affixed at the main gate of the house. This was called TORAN. Fixing of this TORAN indicated the start of the wedding ceremonies and that henceforth the person to be married was not supposed to cross it and had to remain confined to the marriage premises. The site of this piece was also indicative that some religious function was in progress in the premises and no stranger or unwanted person was supposed to enter the gate. During the POOJA, an earthen lamp (Deepak) was lighted and kept in a DEHRA (a wooden structure to protect the burning lamp from the wind) where daily POOJA of ancestors had to be performed as long as the marriage ceremonies lasted. This lamp remained lighted throughout the function. After this POOJA, the bridegroom used to be smeared with BUTNA (A thick paste made of oil, turmeric powder and wheat flour) allover his body before he was allowed to take bath. Everyone present used to do it. Simultaneously this BUTNA also used to be applied to one another who used to be present to attend the ceremony. The zeal to do it was a great fun because no body would care if the person at the receiving end had already taken bath and there was a likelihood of his dazzling dress getting smeared and spoiled. After estimation of the time and a conclusion that LAKHNOTI had been offered, SAMOOHAT with similar rituals and fun etc would also be performed at the bride’s place. Normally a community lunch to close relatives and friends was served on this day. The paternal uncles of the groom on this day would treat the community for a lunch. This feast was called as MIANNA. In certain cases, where one could afford, the bride’s or the groom’s family would invite the entire village and the nearby population to treat the public for lunch which used to be equivalent to BHANDARA and used to be termed as ‘JUG’. Thus the marriage ceremony began. This custom of SAMOOHAT has seen many changes and omissions now and this formality is completed generally on the day of SEHRA BANDI.
LOCAL INVITATIONS: There was no custom of giving printed invitation cards initially. The village barber used to be told to personally go door to door and extend invitation on behalf of the host family a day or two before the date fixed for participation in a particular custom or function. There were specific terms which gave the indication as to how many persons had been invited. CHULHI NUINDA invitation meant that whole family including the employees was expected to join whereas ROTI meant that males and females with the children only were expected to come to attend. Normally, verbal request was more essential and even when printed cards started getting issued; these cards had lesser importance than a verbal request. The feasts during a wedding used to continue for days together and for every feast a personal invitation had to be extended. One call to invite for all the functions was treated as rude and seldom accepted. When the weddings started taking place in towns, a tradition of sending printed invitation cards also came along. The cards to outstation relatives used to be sent by post but local relatives were delivered their invitation cards personally through a team of responsible and matured men from the host’s side about a week or fortnight in advance. The wearisome task of personal invitation for feast had to be repeated time and again. Invitation to accompany the BARAAT had a very peculiar style, which most of the people must not have even heard of. A day or two before the departure of the BARAAT, green CARDAMOMS used to be distributed to “SHAREEKS”. This duty was assigned to a group comprising of three -four very responsible and senior male members or relatives of the groom’s family. Giving five cardamoms indicated that only one male member was expected to accompany. Seven meant two persons were supposed to join. In case of handing over eleven or more cardamoms, all the male members in a family were supposed to join the procession. Accepting the offer was presumed to be confirmation of the programme and any inability to attend had to be convincingly explained by the invitee family to the host team otherwise it was presumed that the person who did not accompany or failed to explain his problem was nursing some hard feelings against the host or his family. Declining to accept the offer of cardamoms clearly indicated that the invitee was not interested in joining the ceremony and had some grudges. Immediate efforts were made to sort out the problem by intervention of the other relatives. This system has been completely done away with now. The relevance behind this custom was because this step was also a pointer towards the assessment of the number of people accompanying the Baraat so that necessary arrangements for their comfort and stay could be made. Family friends, business relations and other intimates are given more importance than the “SHREEKS” now. This IGNORE can not be imagined as a negligence. Times have changed, lives have become more self-centered and the people have scattered to every nook and corner. It is a tough job to locate each and every person and remember him by extending the necessary invitation. The vogue of personal invitations has been done away with and one invitation card depicting the wedding programme etc in the card is sufficient.
SANDH: First SAMOOHAT was celebrated with gusto but the other days to follow it were casual jobs. Formality of applying BUTNA was done every day till the date of departure of BARAT when the main marriage function would commence on both the sides of the families busy performing the marriage rites. It used to start with SANDH and many sacraments used to be performed that day. JANNAU (YAGYOPAVIT SANSKAR) BARRAIRIAN, TAILL- TALAAI, HAVAN, KANGNA (Tying of the sacred thread) a haircut, applying of BUTNA preceded SEHRA BANDI which was termed as PARSANN at the groom’s side whereas the bride used to go through Some common customs like BARRAIRIAN, HAVAN, BUTNA, TAIL-TALAAI, KANGNA wearing of CHURRAH,(Red and white bangles-to be presented by maternal uncle) putting on a large nose ring (BAALU) etc. Mehndi (henna) on the girl’s hands was also applied a night earlier. A few words of description of these customs here will be proper.
The function on the wedding day used to start with performing a lengthy POOJA and HAVAN. It was called the SAANDH and is still in vogue though on a minimized pattern. The main role in this function used to be that of the maternal uncle. HAVAN was performed and the YAGYOPAVIT SANSKAR used to be held that day when the bridegroom would start wearing the sacred thread on his body. (SHASTRA prescribed that this SANSKAR should be performed when a male attained age of adolescence but it is not known as to why this ceremony was postponed to the wedding day in customs of Soods). After the completion of HAVAN, TAILL –TALAAI was held. All the close relatives would pour a drop or two of hair oil (Sarson Oil) in the hair of the married to be and the barber/ female from the barber clan in case of the bride around used to get a few coins as tip. Ladies used to have fun by singing cultural songs full of taunts to the person whose turn would come to apply oil to the hair of the bride or the groom. A holy thread was also tied around the wrist of the person to be wedded. It was called KANGNA. The person to be married would take a bath (After a hair cut and smooth shave for the bride groom) and made to sit on a CHOWKI for the next custom of BARRAIRIAN.
BARRAIRIAN: The maternal uncle was asked to fill a pitcher of pure and clean water (Untouched by others) by visiting the village well very early in the morning and store it safely. When the weddings started taking place in the towns the water used to be collected from PUBLIC TAPS at about four ’O’ clock in the morning. The person to be married was made to sit on a CHOWKI, with a blanket or some other heavy cloth wrapped around the body whereas the maternal uncle would be asked to stand at the main gate of the house where TORAN had been installed. The Ladies in queue would come with a DUNNA (Bowl made of leaves) to him and he would pour a little bit of water in everyone’s container. The ladies would return to enter the house to pour this water on the feet of the person to be wedded. This was done thrice while the ladies again would be happily singing the typical cultural songs. After the ceremony was over, the mother of the ‘wedded to be’ would make TAMOLE by applying tilak to her brother and offer of a Towel, dry coconut ball, some cash and any small gift in shape of some garment. Excitement and tension on the faces of males use to be very apparent because the time seemed to be running out whereas lot of work appeared to be pending. Some how, things automatically start happening with precision.
· SEHRA BANDI: This ceremony is also called PARSANN and is still the most exciting and crowded ceremony which is the ‘epicenter’ of all the wedding activities. After the abovementioned ceremonies, the bridegroom started getting dressed to the occasion. A red colured DUSHALA-cloak- and a KATAARA-dagger- were essential part of getting dressed. In the past the dress brought by the maternal uncle used to be worn by the groom. SEHRA is still brought by the family of maternal uncle which the bridegroom wears. When the weddings used to take place in the villages, the bridegroom after getting immaculately dressed and putting on SEHRA was made to stand on one of the fanciest of CHOWKIS available which used to be placed in the AANGAN (Court yard) of the house. The tabouret (CHOWKI) would further be bedecked with cushions etc and would be placed on APPANN-also called as CHAUNKA (A RANGOLI type art work made on the floor of the court yard with ATTA, turmeric powder and red colour or TIKKA powder). Sisters of the bridegroom used to flank him by standing on both sides of their brother with a hand made, fancily decorated PANKHI (fan). Their duty used to be to keep the important person at comfort with the cool air by swinging these hand fans. People / guests would come and start offering SHAGUNS/ TAMOLES. In old days, cash was very rarely given as is done these days. The nearer relations would give some type of gift in shape of clothes etc. Offering a towel, a handkerchief along with a dry coconut ball seemed essential and common while applying Tilak on the forehead of the bridegroom. One of the senior male members of the family used to start distributing red or pink colour dyed turbans to very selective and senior relatives. The turban was not offered to all and sundry but to selected persons only and generally carried a one rupee currency note on the offered turban. The very idea of offering excessive amount was shunned and rejected. The ladies were offered pink coloured simple CHUNNIS. The males supposed to accompany the Baraat would also turn around in their best attires. Ladies also were never behind and would wear the heaviest and the most precious dresses available with them. Normally a red silk CHUNNI with heavy embroidery work was kept reserved for such occasion. Saris were not in fashion and were considered as a hindrance in performing the assigned duty. While the process of the Sehrabandi would continue, the BARATIIS also used to be offered a small TAMOLE by their sisters present in the function whereas the Son-in-laws were treated with a special TAMOLE by the mother-in-laws as well as very near aunts of their wives. As soon as the process of the offering SHAGUNS/TAMOLE was over, the sisters-in-law (Bhabi) of the bridegroom would take charge to put KAAJAL in the eyes of the groom. Domestically prepared KAAJAL would be kept in the most decorated container made of very superior and colourful cloth which is called KAJLOTHI. Every sister-in-law was offered some gift or cash depending upon the nearness of the relation. After this formality, mother and then the aunts would offer milk to the groom (It would call some ripples of laughter among the ladies because they had to pose as if they were breast feeding the groom. This formality must be having a humorous value). The last job here would be to offer curd which was fed by the father first and then by uncles. After checking that every task had been completed, the groom would be LIFTED by maternal uncle(s) and taken up to the palanquin (PALKI) which was made ready with a touch of some decoration and kept outside the gate/ TORAN. Having come out of the house and crossed the TORAN, the family members and the bridegroom were STRICTLY forbidden to come back till the time the bride would come and wait at this spot for ANDRERRA (Entry to the house after formal puja and religious ceremony). The bridegroom used to travel to the bride’s place in a PALKI because the grooms of so called lower race were not permitted to sit on a horse back for this important journey. Superior clan of Rajputs who claimed absolute monopoly to this rite and lived under the notion that only the groom of the warrior race was entitled to enjoy this privilege of riding the horse. The others could travel in a palanquin. Although the players of brass bands were rarely available but even playing this music during the marriage ceremony used to be exclusive right and within domain of the Rajputs who always claimed superiority of their race. All these restrictions used to be applied till about seventy-eighty years ago but started vanishing gradually. The Shehnai Music and the DHOL / NIGARAH could be played only at the time when Baraat was to leave for the brides place and that too near the gate and then after reaching the gate of the house of the bride. On the way to the bride’s place, no ‘NOISE” was allowed. Playing band or NIGARRAH was considered as a challenge to the fighter clan. Even the Brahmins had to face the same restrictions. Having reached the bride’s place, the Baraat was guided to the quarters where the crowd was supposed to stay. A special team comprising of matured persons from the bride’s side was assigned the duty to look after the necessary comforts of the guests. This team, comprising of two three young persons, was supposed to be highly responsible, cultured and well versed with the likely requirements so that there was never any occasion for inconvenience or complaint. This place for the stay of the baraat was called DERRA and would be in the vicinity of some local temple or other nearby convenient place such as village school or Dharamshala. Timings used to be synchronized in such a manner that the marriage procession reached the village of the bride around evening or just after dusk. The Baraat used to stay for four-five days and gradually the period of entertaining the party started getting reduced with changing times to three days and then to two days. The next evening “VIDAAI’ remained in vogue for many years which has now been curtailed to ‘next morning’ resulting in doing away with many ceremonial observances.
PARRHUHA: While the groom along with his marriage party would be on way or already be at his bride’s place, the ladies, back home, on next day or on the day of return of Baraat would be busy in another simple custom. It was called PARRUHA. The married ladies would assemble at the bridegroom’s place and would get busy singing folk song fit for the occasion. The hosts would gift them with a few make up articles like comb, a PARANDAH, a packet of BINDI and a small bottle of some perfumed hair oil etc. Ladies used to reach after beautifying their hands with henna (Mehndi) paste which already stood distributed to them a day earlier by the host family. This was perhaps done to receive the bride and the men folks in a charming expression of female personality. This custom is still in vogue but the gifts are now handed over during or after SEHRA BANDI to take these to their respective homes. The gifts are presently given in some attractive and economical plastic container but in the past the same were given a small CHHAKU (a round tray made of thin Bamboo sprouts). Ladies would return to their home after dinner in which a sweet dish (MITHAA) was generally made of GURH despite availability of sugar. This simple feast was named as PARRUAE –DA-BHATT (‘B’ to be pronounced as ‘P’).
MILNI: This ceremony which used to be austere in the past now stands converted into ostensible one. Previously the senior most males of the sub caste of the bridegroom and the bride would first bow respectfully to touch each other’s feet and then get into a courteous ‘embrace’. The practice would be followed by that of the fathers of the persons being wedded and lastly by the maternal uncles. If the grand parents on both sides also happened to be present, they would be given priority over the fathers about the turn. As a token of cash gift, only one rupee was offered and accepted. Excessive amount could never be contemplated. Normally, only three MILNIS were performed i.e. between eldest male members of both the families called as BAJURGI MILNI, parents of the couple and lastly between maternal uncles. If KURRAMS- fathers of any couple-happened to be present in the function, they also used to perform MILNI as a show of courtesy and respect to each other. Unlike present days, gifts of blankets etc or gold rings were unheard of. It is quite interesting to note that no one had the guts to enter into any extravagance because this was shunned with objections so that the same did not pose any difficulty to those who could not afford or liked it. After the completion of milni ceremony, rose water would be sprinkled by both the sides on the gathered crowd and the Baraat would return to the nearby DERRA where a formal verbal invitation (SADDA) for dinner / Dham was made. It was assured by the groom side that no baraati (Especially senior person) was left behind. If some important person was late in arrival, the whole crowd had to wait for him and the food would only be served after his arrival and a sort of green signal from some responsible person of Baraat. In case the MAHOORAT for LAGANS was late, the bridegroom along with his friends and a couple of responsible persons (Say brother-In-law) would remain behind in DERRA where the food would be sent to them whereas Baraat would march in procession for dinner to be served, not on tables but on neatly spread sheets on the ground.
DHAM: A very strict rule against use of onions, garlic, tomatoes etc in the kitchen was enforced throughout the marriage ceremony. The traditional and pure vegetarian food was cooked with utmost care and served in style to the baraat. When the marriage party sat and settled themselves in the ANGAN (Court yard), persons from the bride’s side would, in a team, help the guests wash their hands. (One would carry a brass basin while the other would carry a jug of hot water at a convenient temperature.) The PATTALS made in a decorative style would be served along with leaf bowls (DUNNA).Normally seven traditional dishes were offered to be consumed with rice. The serving of food started first with offer to the groom if he too happened to be present. (Normally, he always missed the DHAM because of late timings of LAGAN Mahurat) During the time when the guests enjoyed the food, one could hear loudly the sarcastic folk songs (GAALLIES) being sung by ladies to taunt the members of Baraat individually. This was one side of the funny picture. The baraat would again be assisted to wash their hands after the dinner. In the end, crushed betalnuts, mishri, green cardamoms and expensive brand of cigarettes were offered. During the winters, normally a round of spicy hot tea was also made before the Baraat departed to DERRA for sleeping. Lunch, next afternoon, was the most lavish food and was known as BHOJ. People made it a point not to miss it and be there for it if, because of some unforeseen circumstances, they had missed DHAM during the previous night.
QUAARTAN KA TAMOL: An hour or so before the MAHOORAT of LAGANS, the bridegroom would be invited to the bride’s place in company of his friends and some responsible person (Say JEEJA or MAMMA) who had already been made responsible and given the charge of SUHAAG PITAARI (an iron trunk which carried all the wedding paraphernalia and jewelry) by the parents of the groom. The groom would be made to wait for a few moments at the gate of the bride’s house near the TORAN. His face would already be covered with Shining SEHRA lines. Mother of the bride accompanied by other married ladies (widows never bothered to be present) would apply TILAK made of saffron paste, kept in a silver bowl, on the forehead of the groom by lifting the SEHRA lines. The silver bowl was also handed over to the groom. This was supposed to be the first meeting and seeing the face of the husband of the daughter by the mother. In token of this first introduction, the mother-in-law generally used to present the groom with a huge round pillow, a couple of cushions, a set of embroidered bed sheets, gents cosmetics like a bottle of perfume, a jar of face cream, a comb and the shaving material along with a few other gifts including a pack of playing cards (meant for the entertainment of the friends of the groom). Those who could conveniently afford would offer a gold sovereign to the groom otherwise a few silver coins (known as MALIKKA –DA-RUPPIAH) would conveniently serve the purpose. All this was offered in a huge tray (Known as CHHADD) made of bamboo shoots. The tray was further covered with most dazzling and huge hand embroidered kerchief. After this ceremony, the groom was very respectably brought inside and made to sit in a room exclusively kept separate for him and his friends etc. The manner in which the bride’s sisters and friends block the entry of the groom with a strand of holy thread put across the entry gate and demand some cash gift from the groom before he is allowed to enter the house these days was never done in the past.
QUAAR- CHAATI. (QUAAR means single or bachelor state of the person and CHAATI means glimpse) Irrespective of weather conditions, it was a must for the groom to take bath before entering the LAGAN-MANDAP. The groom would be requested to take bath and dress up in a yellow coloured DHOTI and a vest which was offered to him by his would be brother-in-law (SAALA). The bride’s brother would tie a knot on the groom’s right thumb with a long holy thread. The other end of this thread was invariably tied with a gold ring to be presented to the groom. After guiding him slowly and steadily to the Lagan mandap, the ring would be given to him. After entering the MANDAP, the bridegroom could protect himself from the cold atmosphere by wrapping himself in DUSHAALA (a red coloured shawl which formed the part of his attire while dressing up for SEHRA BANDI). During all this time, the bride was made to stand at some strategic point wherefrom she could conveniently have a glimpse of her groom whereas the would-be husband was unable to easily locate her position. At this moment when the groom was to approach the MANDAP, the bride was supposed to have a thorough look at her ‘would be’ husband before she was also to enter the MANDAP for the purpose of tying the everlasting and life long nuptial knot. It is believed that the bride was given a chance and had all the right to refuse to enter into a wed lock with the person if she found any thing wrong or deformity in physical state of the groom. This was the reason for her to see her ‘would be’ life partner and the silence was treated as a deemed consent from her. There is not even a single known incident when the marriage broke off by enforcing this right’
LAGAN The bride’s parents would join the groom for the proceedings to be performed in the MANDAP. The Pundit accompanying the marriage party would perform a NAV GREH PUJA and then the bride would be asked to come and enter the LAGAN MANDAP, popularly called BEDI which used to be decorated with flowers, lights and paper Mache. First of all, the bride observing the PURDAH /GHUNGHAT would put the JAI MAALA (Flowers garland) around the neck of the groom and the same would be done by the groom by putting another one around the neck of the bride. In old days this ceremonial task was done in the MANDAP only without attracting or assembly of large crowd. The present system of the groom entering the bride’s place along with baraat and then straightaway starting of JAI MAALA custom on a specially made stage surrounded by noisy youngsters’ gathering was never done during the past days. The bride, clad in the best of her dress (usually a red sari) would sit on the right side of the groom and the pooja/ havan would start. This was called Lagan and used to be performed on some calculated auspicious moment or time span (This was called LAGAN MAHOORAT). After this POOJA, formality of seeing the faces of each other by the groom and the bride would be performed. This custom was called MOOH-DRISHTI (Casting a look on the face). The sitting postures of the couple would be slightly shifted and DUSHAALA would again come handy here. It would be vastly spread over the heads of the couple. The groom would lift the GHUNGHAT and cast a glance for a few seconds on his bride’s face. After the completion of the ritual, groom would offer a gold ring as a SHAGUN for having seen her bride’s face for the first time. The groom would be offered a complete set of posh dress which he had to wear with the assistance of some youngsters from the bride’s side in the MANDAP itself. To add humour and lighten the tense atmosphere, the females present on the bride side would insist that the groom recite some CHHANDS (couplets) whereas the groom would initially ignore or pay no heed to this request. This would be a sort of chance for the groom to be sarcastic and fresh with the bullying girls and married females. Having yielded to the imploring of the females, he would recite a couple or three of these couplets to get rid of the fun-poking crowd. It is inferred that this was a sort of testing the normal speech ability of the groom.
· BAIDIN After a short break, the function of ‘BAIDIN’ would start in which maternal uncle and the aunt would join the couple. This used to be lengthier and more time consuming than LAGANS and in fact the popular and important part of the rituals, like SAAT PHERE (seven rounds around the holy fire), the matrimonial vows, KANYA DAAN etc used to be performed during this part of the ceremony. The maternal uncle and aunt would sit on an ASSAN to occupy one of the four sides of the MANDAP and to their left side of the MUNDAP would sit the couple on the raised seats, usually on cushioned MURRAHS or high PEEDHAS.(Stools). The bride used to be dressed in the clothes brought by the maternal uncle while the groom would keep wearing the dress he had been offered by his In-laws during the previous LAGAN ceremony. Both the pundits from bride’s side as well as groom’s side would start the religious ceremony. With the chanting of Vedic MANTRAS extracted out of wedding chapter of the holy books, HAVAN was again performed. The newly married couple would take seven rounds of the HOLY fire of the HAVAN and thereafter the groom would listen to seven vows being announced for the future life of the couple and he was made to give his pledge in the affirmative to each and every vow. ‘KALEERA’ used to be tied by the parents, brothers, aunts and others on the bride’s arm and thereafter KANYA DAAN was performed. The groom would also put SINDOOR on her wife’s forehead. To end this stressing part on a happy note, the groom was again required to recite more different CHHANDS after he had been given a chance for another MOOH-DRISHTI. Many other customs were also performed during this part of the ceremony like placing seven coins in a row over the hair of the bride, (this was called as SAINDI BHARNA) picking up a coin out of a bowl filled with slightly diluted milk. (This funny chore was termed as “DUDHI PATTI”)- The looser, whether bride or the groom, would be ‘punished’ with three hits on the backside of the palm with a toy ‘BELAN’ by the winner. All this may seem strange these days but it definitely signified some serious interpretation and purpose. It would be almost the time of sunrise when the groom would return to DERRA for a little bit of nap after these two important rituals.
Early in the morning the representatives of the bride’s side would start looking after the comforts and requirements of the Baraat. People were not accustomed to breakfast. All the same a hot round of tea would be made available along with leaf bowl (Dunna) which was generally half filled with salty-thin noodles looking snack called as SAYIAAN and MUNGRA, mixed with small & whitish sweet SHAKAPAARA which was further topped with a round salty MATTHI. This was the most common refreshment routinely served with tea in a half full brass tumbler. Sweet Lassi used to be offered during summer days. After this service, the baraat would start getting ready for the BHOJ- the most lavishly served lunch. It was again a pure vegetarian food without any hint of onions etc.
BHOJ: This used to be the most memorable event and the turnout on both the sides was at its best. Those guests who were unavoidably held up would do their utmost to join the function by this time. The lunch to be served by the bride’s side to the baraatis as well as their own guests would be a sumptuous treat with special and additional courses for the Baraat. It was again onion-garlic free kitchen. The whole of the court yard where the food had to be served was covered with dazzling white sheets. Even the guests of the bride’s side allocated the duty to serve the dishes were attired in their most favourite clothes. Normally, the groom would also turn out in some exclusive dress (say Achkin and Chureedar) without his SEHRA but wear a special silk turban with some brooch or gold embroidered cap. After the usual practice of hand washing of baraat, first of all, sweets (five pieces of different variety would be served in metal plates (arranged or owned). During very old days, the feast would begin with serving of heap of raw sugar (SHAKKAR or KHANDASARI) topped with ladles full of pure desi ghee made of cow’s milk. Next would be serving of KANJI. (Mustard powder, tartaric acid, salt, chilly powder, maida kneaded in shape of bowls and kept for fermenting in water stored in earthen pitchers). Thereafter, signal to serve food was given. BHATURU (deep fried PURI of fermented wheat flour, naturally or with yeast) was main attraction which was served to be devoured with number of dry vegetables (cooked without gravy): seasonal as well as pre-dehydrated (cauliflower, radish for pickle). Beans, lady fingers, potatoes, cauliflower, cabbage, pumpkin treated with mustard, bottle guard, Yam (Arbi), pea-potato and many other vegetables were cooked. A few pickle varieties also used to be on menu. RAITA was the only dish which had some semi-liquid touch. Even DAHI BHALLA was served in dry state with garnishing of coriander leaves and very thin slices or sticks of ginger. Serving of rice and lentils was ignored although rice in PULLOU style and MANDRA of some sophisticated eatable (Natural mushrooms- Guchhi or Dhingri) occasionally found place on PATTALS (leaf plates). It seems strange that no CHEESE dishes were served because the cheese would not be available despite plenty of availability of milk. To use acidic juices in milk for souring of milk and preparation of cheese was treated as ill omen and a sin or cruelty to the milch animal. Having finished their food, the baraat was made to wash their hands and after that seasonal fruits were served. The last would be offer of PAAN (Pre-arranged from nearest city- generally Hoshiarpur) or betel nuts, mishri and branded cigarettes say expensive gold tipped State Express 999 or GOLD FLAKE. The females on the bride’s side were at their highest spirits through out the serving of food to sing ‘GAALLIS” –sarcastic satires- by including names of each and every important person accompanying the baraat. The guests on the bride’s side were served the same food but service of sweets, BHALLAS, fruits and cigarettes etc was ignored. Failing to coup up with large demand of BHATURUS, PUREES would be served to the guests on the bride’s side.
DHAM (MAMME): Normally, that night the rush of the guests on both sides would diminish. That night the dinner would be again traditional Kangri food with varied menu and generally the host that night would be the family of the bride’s maternal uncles. After this dinner activity was over, the bridegroom would be called around mid-night or earlier part of the morning for SIRGUNDI.
PREEIA : If the in-laws of the bride lived within walking distance (say less than two hour’s walk) It was a very common practice to send share of every dish to be served to the baraat to the mother-in-law of the bride. The food used to be sufficient enough to be served not only to her but to other 15-20 persons staying along with her. This was a mark of respect to her. This PREEIA also used to be sent during any type of function to the house of those persons who were very important relatives of the host.
SIRGUNDI: This used to be a custom where only the females were found to be active. Entire crowd of females, young and old, would assemble in the room where DEHRA was kept. The bride and the groom were made to sit on the two PEEDAHS already presented by the maternal uncle while performing BEDIN custom. The red woolen shawl (Dushaala of the bridegroom) would be used as a curtain / partition between the couple so that the groom was unable to see his bride’s face because of prevailing PURDAH system. An experienced old female would be assigned the duty to perform the unique hair styling of the bride. The hair on the head would be massaged with special perfumed hair oil to be presented by the SUHAG PITAARI in-charge of the groom. A fancy ladies comb would also be given. In very old days ivory combs were easily available and it was common to use these. When the bride was busy getting her new hair style in a fashion when almost hundred very thin pleats of her hair would be made and then arranged in a pattern which would be tied with a thick red coloured fancy PARANDA popularly called as DORKA, (The bride kept on tying this to her hair for months together even after the wedding) the groom had nothing to do but keep on sitting to face the mischief and jokes by young females. He alone had to confront and face the taunts, mischief and jokes being made by the women crowd which would be more than fifty in numbers and already well versed in their task. His three-four friends were only the guards to give him moral support. The only concession which he got was another MOOH DRISHTI but before that had to recite CHANDS. Having undergone this very sweet and attractive “RAGGING” in the hands of the females for almost two hours, he would return to the DERRA with his friends. As far as he was concerned all the ceremonies were over and he had now to keep waiting for the moment when he along with the BARAAT would be called for VIDAAI and then go back to his own home happily with his weeping wife who used to shed lot many tears because of leaving her parental house. The beauty of the hairs of the bride was further enhanced by decorating them with gold ornaments in conical shape called as CHUK and PHULIAN and hair clips of gold to be supplied by the SUHAG PITARI In-charge of the groom. These were very expensive items of the jewelry and those who could not afford to buy it would generally borrow it for temporary use from the richer relatives of the groom. The senior lady who was assigned the duty of this hair styling was also given a shagun in cash. It was treated as a privilege to perform this duty and only the most experienced in this art was asked to do SIRGUNDI.
PERI-PONA: This used to be a courteous house call with the sole purpose of paying respects to the relatives. The third day was comparatively a free day and it would be performed on that day. (When the VIDAI custom started taking place on third day, this formality was advanced to the time after BHOJ). The senior and elder folk in Baraat would assemble and visit collectively their respective relatives, who belonged to the village, to pay their due regards. If a son-in-law or the daughter of any person accompanying the Baraat happened to be the member of such visited house, JUAARI – DEHAL would be offered to the person in shape of cash shagun. This was symbolic of having discharged the debt of having consumed food and water in the village where the daughter or the niece had been married. If these children happened to be present in the marriage as guests from the bride’s side, this offer was made the very first evening and then only these elders would sit to have their food in DHAM. This offer of cash was called JUAARI or DEHL.
MAAINA: The bridegroom’s paternal uncles normally used to collectively treat the guests with food on some convenient day between Samoohat and Sehrabandi. This was a symbol of unity and projection of love and affection towards the family of the brother whose child was to be wedded. One may also term it as a social responsibility and lightening the financial burden of the family of the person to be wedded. This feast was termed as MAAINA.
BHOJ- (Groom’s side) A day after the bride reached her in-laws after VIDAAI, a selective lunch to very close relatives was usually served. It had a menu similar to the one which bride’s people would serve to baraat but on much reduced scale. No sweets, fruit or cigarettes etc were served. Simple POORI was preferred to BHATURU which required great effort to be made and deep fried.
VIDAAI With the coming to an end of the celebrations and proper entertainment and looking after of the comforts of the Baraat, the moment would come for the bride to leave her parental home for good and to enter a new world belonging to her husband. A formal message by the bride’s side would be sent for all the Baraat people to come for this purpose. The bridegroom would be made to sit comfortably along with his senior members. These men (Father, grand father and uncles) would be offered and made to wear duly stitched dresses which were termed as PANAUNNI. In order to add humour to the sad atmosphere, these dresses were decorated and temporarily attached with certain very funny articles which normally circus jokers wear. Any person accompanying the Baraat and having been already married in the sub-caste of the bride’s side was also given a TAMOLE comprising of a small towel and a coin, say a copper paisa. Having completed this formality, normally a list of the gift articles being given to the bride by the parents and maternal uncles was also provided for cross checking after arrival at destination. The bridegroom would then proceed to the room where DEHRA had been kept. The mother of the bride, after applying TILAK and giving TAMOLE would see off her daughter with natural and uncontrollable flow of tears in the eyes of the mother and the daughter. The females including children present also would find it difficult to have control over their tearful eyes. All the females and the males would accompany the bride up to some nearby water source available enroute return journey of the baraat. The bride was made to sit in the DOLI placed outside the TORAN and would be lifted by the male members comprising of young brothers and maternal uncles up to the water source. Here the farewell would be made to the departing bride. Ladies would do it first to be followed by the gents. The formalities of thanking between the hosts and the guests to each other were also completed here before the DOLI would be carried to the bride’s in-laws by the palanquin-bearers.
DOWRY / GIFTS: DOWRY, speaking in its exact legal meaning, was always considered as a social evil and was never practiced in Sood community. (The word is used and sounds as the corrupted version of the word ‘gift or present’) Sood community never believed in giving any cash which formed the part of the so called dowry although the gifts were given and accepted without any reservations. These gifts given by the parents and other closed relatives comprised of articles which at some point of time could be required for setting up new home. (The important female relatives on the groom’s side were also sent the gifts of unstitched dress pieces). A cot and a pair of stools / PIDAAHS was a compulsory part of the so called dowry, to be given by the maternal uncles and this was called as PALANG-PIDAAH. The cot was knitted in best of the patterns of NAWAR or colourful jute ropes by specialists. A canister full of nuggets (BARRIAN) of lentil as well as rice also would be integral part of DAAJ. TAKEERA cakes used to be another luxury. Other articles used to be utensils and a few pieces of the so called furniture, depending upon the affordability of the giver. Any demand of dowry was considered as evil and whatever was gifted used to be happily and thankfully accepted. Sood biradari can very confidently boast to put it on record that there has never been even a single instance during the past when any example or demand of dowry was ever raised or hinted. The maternal uncles presented quite a large number of items as gifts which was called as MAAMIAN-DA-DAAJ. In old days it was a common practice to give some milch cattle say a buffalo, cow or goat, forming the part of DAAJ. With times, these items were compensated by way of paying cash with an unspoken understanding that the payment of purchase of the animal of the choice would be met with this amount. If the maternal grandparents of the bride happened to join the wedding, they would invariably bring bundles of gifts (generally unstitched dress pieces) to be topped with certain token cash to almost all the relatives of the son-in-law. These gifts were known as NANNAK CHHUK and were given to express respect to the relatives of their daughter. If the grandparents were not available, the same would be brought by the maternal uncles and would be called as MAMMEIAN-DI-CHHUK. Whatever gifts and CHHUK was received would be displayed in the court yard for the relatives to see the very next day at the bridegroom’s place. It is very encouraging to observe that now the enlightened couple (to be married) shun this tradition of the so called dowry but IGNORANTLY have given in to certain new and undesirable customs.
DAAJRRU: One of the brothers of the bride, of adolescent age, would also accompany the bride to her in-laws at the time of Vidai. In case there was no such boy available, a nephew or cousin would perform this duty. This person could be a good moral support to the girl to avoid initial loneliness in the new home. The person would return along with his sister on MAKLAWA eve. The bride would be made to offer this brother a gift of some dress and a SHAGUN along with a TAMOLE by her in-laws before returning with her husband and the brother for MAKLAWA.
ANDRERRA: Marriage party would normally reach back at the fall of the night. The couple along with his father, brothers, uncles and other SHREEKS would form a separate group and stand near the gate outside the TORAN. The PROHIT or the pundit accompanying the baraat for religious ceremonies would encircle the group in the holy thread (MAULI). Only the blood relations from the male side and SHREEKS were supposed to participate in this ritual. The other relatives could enter the house or remain apart. The mother of the groom along with other ladies, wearing their colourful dresses and enhanced charm of their faces with make up, would welcome the couple and the men folks by performing ARTI with lighted lamps made of kneaded wheat flour. Immediately the unmarried girls (Sisters, nieces and cousins) would block their entry by tying the holy thread across the entry door to have fun and would demand some cash gift as a matter of their right before the entry was allowed. This demand was called NAIG. In an atmosphere surcharged with happiness because of arrival of the bride and the groom, some refusals and bargaining on the amount of the cash to be given would be pretended for a short while. Ultimately, the head of the family would relent to pay the amount. Whatever was given was accepted gracefully and happily to be later on distributed equally among these girls. Having received the amount by the leader of this gang, the crowd would be allowed to enter the home. The couple would be made to sit near the DEHRA while the rest of the people would get temporarily busy to sort out their arrival.
GUNNE KHELNA: After a little while another interesting ceremony would start. In the bye-gone days, married ladies in our villages and community observed PURDAH system. The women, young and old, would always make it a point to keep their faces covered and hidden behind their DUPATTA in presence of male folks. The bride too would keep her face covered by making a GHUNGAT with her Dupatta (This dupatta of red colour made to wear during marriage ceremony was called REERRAH and the bride was supposed to keep it wearing for almost a year. Some castes had the tradition of green coloured REERAH). A ceremony was held so that family male members as well as ladies would perform a task to have first glimpse of the face of the newly arrived bride. First of all, the father-in-law would sit next to her. Ladies would sing a folk song asking the bride to ‘play’ GUNNE with the male. The lyrics of this song also advised the bride to be obedient and be in good books of this relative. A heap of small wheat flour (deep fried) sweet pan cakes in the shape of a parallelogram would be offered in the hands of the male by the bride. The same would be returned by the person and would be placed in the hands of the bride. This would be done thrice. Finally, the sweet snack would be gifted to the person by the bride. In return thereof the father-in-law would offer a costly gift of gold ornament to his daughter-in-law. The person had every right to slightly lift the veil and see the face of the new entrant in the family. Very elderly males avoided to lift the GHUNGAT and made place for his wife to take her return. Thus by seniority and closeness of relation, everyone would observe this ceremony by giving a gift or some cash to the bride. This gift was called as MOOH-KADAAI The hustle and bustle with the return of the Baraat having died down; the people would take their food and go to sleep for taking some rest.
KANGNA-KHOLNA Etc. This observance consisted of taking off the SEHRA of the groom which was then offered to the sister, and establishing a relation of God-brother by the groom and a god-sister by the bride. The couple in company of the women would go to a place outside the house. Generally it used to be a bush of wild pomegranate or a dry mound of earth called BAAMI (Infamous for being one time resting place of some holy snake or termites but worshipped as the abode of NAAG DEVTA). If the bush of wild pomegranate was not available in the nearby vicinity, a male member was chosen as per the directions of the PUNDIT to bring a few sticks or branches of this bush from some distant place, which was kept very safely. After a token Puja, the SEHRA on the headgear of bridegroom would be detached. He would very respectfully hand it over to his sister who would collect it in a lap made out of her DUPATTA, while the JAI MALAS of the couple were supposed to be safely kept in the custody of the bride. Earlier on, a male member (elder but almost of the same age) in the relationship list or some friend of the groom would be chosen by the family, after discussions and desires, to become his God-brother or KANGAN-BHAI. Similarly a young married (preferably recently wedded) woman would be chosen to become the god-sister or KANGAN-BAHEN of the bride. These two persons were asked to untie the knots of the holy thread which had been tied during the SANDH. After the thread was removed, it used to be placed on the pomegranate bush or its branches brought from some distant place and later on sent floating in some stream. The groom would entangle himself in an embrace with his newly made relation and so would the bride with her god-sister. Both these persons were offered gift of some unstitched dress. In case of the god-sister she used to have an extra gift which stood already packed in DAAJ along with the pieces of clothes sent for the ladies in bridegroom’s house by the bride’s people. These newly made relatives were treated with respect by the family. Having returned to the house, the couple would pay their obeisance before the lamp kindled in DEHRA. The Pundit would direct the TORAN to be removed. This indicated that all the customs and ceremonies in connection with marriage were over and the function stood concluded happily and peacefully. The guests were at liberty to move and go back to their respective homes. TORAN at the bride’s place was removed immediately after the VIDAAI of the bride. It is worthwhile mentioning that when the marriages started taking place in towns like Simla, OLD RAM MANDIR became favourite place to perform this custom of KANGNA KHOLNA.
MAKLAWA. At the time of Vidai, the elders on both the sides would choose a day for a return trip of the couple to bride’s place. This would be after four five days of the Vidai. The bride (Generally in a palanquin) would be sent back to her parent’s house in company of the husband and DAAJRU. This was called as MAKLAWA. The pleasure of the bride knew no bonds after having returned to her parental house where her favourite relatives and friends would be eagerly waiting for the couple to arrive. The groom would be a special guest of honour for all and would invariably find himself as a target of the pranks of young women assembled to welcome him. Child marriages were very common in old days. The bride hardly understood the intricacies of the wedded life. Having stayed for a couple of days or so, the groom used to return all alone leaving behind his wife with her parents. He was entitled to pay visits to his in-laws on some special occasions but the bride would not return for minimum a year or so when her husband would come to take her back to his own home. This was called DUAGOO. Depending upon circumstances and the age of the couple, the observance of this custom could be made earlier or later.
DUAGOO. The newly wedded couple having led a life of remaining separate for considerable span of time which could extend to more than a year, an auspicious day would be selected when the husband would bring back the bride to his home. The only significance behind all this was that the growing girl would be made to learn the ins and outs of the wedded life at her parental home. Having come back at appropriate time and auspicious day to her in-law’s house, the couple would start leading and undertaking the responsibilities of a married life.
It will be worthwhile to mention that celebration of wedding anniversaries like annual, silver jubilee or diamond jubilee etc were unheard of in the past. This started about fifteen or twenty years ago. EVEN THE ‘RECEPTION’ NOW BEING HELD IS A TRADITION WHICH STATRTED ABOUT TWENTY FIVE-THIRTY YEARS AGO.

JATHERI WORSHIP: Every sub caste of Soods has its JATHERI located some where in erstwhile district Kangra (Now trifurcated to Kangra, Una and Hamirpur). After a male child birth, the entire family is supposed to visit the place to seek blessings for the newly born and after the marriage of a male member in the family, the newly wedded couple along with the entire family is expected to go there for worship and seek blessings. Long time back, when there were very difficult and unsafe modes of journey, all the members of the sub caste in the village would plan to go together once in a year on some convenient and pre-fixed day to discharge their religious obligations. Those who had to pay the visit because of some happy occasions had to go with all the family members whereas the other SHAREEKS would send one or two of their members to represent the house. These days most of the people are still very particular to pay the visit due but the other members of the sub caste do not accompany because of personal busy schedule of everyone.
K U L J A: all of us have our own belief to have K U L J A or KUL JANANI. Most of us have been taught about it. Generally speaking, some believe Shri JAWALA MAAI (Jawalaji temple) to be their K U L J A and some believe Mata CHINTPURNI to be so. People who are on religious trip to one of these places manage to visit the other as well. This is a very good and encouraging sign. K U L J A and JATHERI are two different religious images / incarnations and those who know about these religious places, very devotedly and regularly keep visiting them. A visit to KULJA after a male child birth or wedding of the male member in the family is also mandatory. It is noticed that people feel much relieved and relaxed after paying a visit to these places of worship and religious belief.
DRESS CODE FOR MALES & FEMALES: The elderly men would prefer to wear a cap most of the time but on some special occasion or gatherings, they used to wear turbans. A button-up long coat formed the part of formal dress. Close fronted shirt and PAJAMA was most commonly worn but to create a better impression, CHURRIDAR was also worn occasionally along with achkin. The grownup males too had to keep their heads covered with a cap or a turban all the time. Fifty years ago and before that, even school going children in village schools were not allowed to enter the premises without a cap. (There were no school uniforms those days). People who got an occasional chance to wear pantaloons were treated as ultra-modern. Men wearing a stiff round cap with inner lining were considered as affluent and educationally superior.
The married Sood women had a distinctive style of dressing during the old days. LEHNGA was an integral part of their dress. Long time back, a married woman was supposed to keep wearing a LEHNGA on her dress more particularly when the elder male members were likely to be around in the house and while going out of the house. Those who could afford had many of them to match the occasion and dress. A dupatta of a heavy cotton cloth formed the part of female permanent dress and the face would remain partly or wholly covered in the veil when males were around. Newly wedded women could be observed as distinctive from others because of the type of dress they was supposed to wear. The huge piece of cloth in shape of a red coloured DUPATTA called as REERAH, which she started wearing for the first time while in her LAGAN MANDAP would become a regular part of her dress. Irrespective of matching with other part of her dress, this piece would become her permanent part of head gear for at least a year. A red coloured very thick and heavy PARANDA would also be a regular part of her hair styling. LEHNGA was another compulsory part of her dress and its selection used to be that of some gaudy superior variety. Those who were slightly better off financially used to go in for purchase of BANARSI pure silk for its stitching. Wearing any black coloured dress was forbidden for newly married females. Even the young unmarried girls had to be dressed in a very simple style and keep their heads covered all the time with a chunni even when inside the house. It is also confirmedly learnt that sood women, almost a century or more ago, used to commonly wear CHOLI which perfectly matches in style with what we see the Rajasthan rural women wearing these days. Youngsters were generally clad in cotton stripped Pajamas and a shirt. Woolen PATTU or a shawl was used a protection against cold weather.
SOME FORGOTTEN ACTIVITIES.
Like many other communities, married women of Sood community had always their hands full with religious celebrations. Most of these rituals were completed by observing fast or VRAT. Except for KARWA CHAUTH, which is now celebrated with added fanfare and enthusiasm by the married women, the present generation is tending to forget all these celebrations of the past because no one compels them to follow the same. Even the names of these observances have become unknown to most of them. Below are examples of only few of them.
RIHAALI: This is same as what we hear as HARTALIKA TEEJ so enthusiastically celebrated in Haryana. In SOODI/KANGRI language we call it RIHAALI. It is celebrated on third day of lunar calendar (starting new Moon) in the month of BHADON. Married ladies would observe a fast that day for well being and long life of their husbands. POOJA of Lord Shiva and PARVATI is performed first. After citing the MOON and offering prayers and ARGH (offering water) to it, ladies would offer some homely cooked sweet dish to the husband (termed as POONA) and then break their fast. In return the husband would offer some cash to the wife before tasting the sweet dish. Ladies were supposed to eat sweet BHATOOROS only. Next day was called PATHAR CHAUTH. That day no person, male or female, was supposed to cast a glance on moon. A belief persisted that this day moon should not be seen to avoid false allegation of some theft etc.
HOI-HATHAE: Many communities call it HOI ASHTAMI. It is celebrated seven days before DEWALI i.e. on eighth day of lunar calendar starting full moon of the month of KARTIK. The married women would observe fast for a long and better life of their sons and grandsons. A pooja of Devi would be performed. After distributing some sweets and gifts to these children, the mother would break her fast with a special dinner cooked that day for everyone. A plate full of food used to be offered to CHEER (the person who fetched and delivered potable water to the house). The cooking of whole MOONG lentil used to be the compulsory part of the menu that day.
GAUNTRI: It is known as GAURI TRITYA and is celebrated two days before BASANT PANCHAMI, in the month of MAGH, in the same manner and for same purpose as RIHAALI. The ladies that day perform POOJA of DEVI and could eat special food which is cooked for the family without going into compulsion of forcing sweet BHATOORUS down their throats.
It may be mentioned that a night earlier than the day of observing the fast, (RIHAALI,KARVA CHAUTH AND GAUNTRI), the women would beautify their hands with HENNA and get up in the middle of night, much before the day break to eat “SARGI”-sweets.

BASANT PANCHAMI: This was also celebrated though without any marked fanfare. People used to wear yellow coloured dress on this day. Even food was supposed to be yellowish in appearance. PEA-PULLAO with turmeric powder used to be favourite dish. This pullao is still a regular and popular dish in many kitchens and is called “PUILLA BHAT” (B to be pronounced as P)
SOME COMMON WORDS to address the relatives WHICH HAVE BEEN FORGOTTEN.
The words, papa, mom, sis, yaar, uncle, aunty and many other have found place in daily conversation while addressing your close ones. Previously we had some very sweet and musical words to address our relatives. The mother used to be addressed as MAAU, MATA or PABBO. The father used to be called as CHACHU or PITA JI. Paternal grandfather was called BABBA while the grandmother was called AMMA. Maternal grandparents would be addressed as NANNU & NANNI alike present days. The elder sister, real or cousin, was called BOBBI while the younger ones were called as BHEN (B to be pronounced as P) or BOBBO. The son would be addressed as MUNNU or JAATAK, while the daughter used to be addressed as Dhee (D to be pronounced as T), KURRHI or MUNNI. The daughter-in-law or younger brother’s wife was summoned as LAADI. Son-in-law used to be addressed as PRAUNNA. The male child would be called as BACHA and the female child as LAADO to express extra affection or seriousness. The brother-in-law (younger brother of the husband) used to be called as PAAU, whereas husband’s sister would be addressed as NANAANE. Elder brother’s wife would be addressed as PAABO or PABBI. Paternal uncles would be addressed as TAAU and CHACHU. The words ‘Uncle’ and ‘aunty’ which are derived from English language have found place all throughout and all the people now address an elder man as uncle and the elder woman as aunty. These expressions are nothing else but general words of respectful address. The husband used to be addressed as PALLEOH and INNAH (While referring to him) whereas the wife would be called as PALLIAE or GHARE AALI (While referring to her). Wives and married women were forbidden to utter the names of husbands or other elder members of the family. It was considered unusual to call one’s wife by name. While mentioning any person, the respectful word to be attached ‘HORRAN’ was preferred to the word “JI”. Well educated person was called BABU JI. The female teacher was usually addressed as BHEN JI (B to be pronounced as P) and the male school teacher used to be addressed as MAASHI- a corrupted form of the word ‘master ji’. The only word of address which still goes along is for the husband of the sister who continues to be called JEEJA.

Festivals. Celebration of certain festivals is completely forgotten and whatever little is done is completely out of tune when viewed from past perspective. The festival of RALLI is now unknown even in the villages and LOHRI is almost forgotten to be remembered as a rural formality only. RALLI used to be a month long celebration starting on the first day of the month CHAITRA and to be concluded on BAISAKHI. It was exclusive right of young unmarried girls to celebrate it. Two deities of fine earth were made. One was supposed to be incarnation of Lord Vishnu while the other was that of goddess Lakshmi. The girls would get together to perform their morning POOJA with chanting of typical folk songs and decorate these deities with flowers, mostly wild and known as BASUTI which was abundantly found grown around villages during this time of the year. A house of one of the girls who formed a group to indulge in celebration was selected where these deities were kept safely in the open court yard at a respectable platform. Normally the house would be that of the family who had experienced recent blessings of a male child birth or some male wedding already performed or underway. Every Sunday noon, the young girls would assemble in this house along with specially prepared dishes brought from their respective houses and sit to share and enjoy a collective lunch. Their pleasure would further be enhanced by chanting of folk songs. This lunch was called BAAR. In the evening again, girls used to get together and enjoy some snacks say dry CHANNAS, Dry fruit and the like. This evening get together was called as CHAAB. After a month long enjoyment, the girls on BAISAKHI day would walk, mostly with tears flowing abundantly from their eyes, to immerse these deities in a river. BEAS River near KALESHWAR village was most favourite spot. After the immersion ceremony, the girls could feel slightly at peace by enjoying the age old famous BASOI-DA-MELA in KALESHWAR. Girls in towns like Shimla never celebrated RALLI although LOHRI was common among the young girls and boys in old days. Instead of the logs offer, the group was rewarded some cash coins which they used to equally divide themselves after meeting their petty celebration expenses. All this is now seemingly extinct.
LOHRI: In the villages used to be celebrated differently than that in towns. Two things of celebration of LOHRI were common with RALLI celebration. BAAR and CHAAB were enjoyed on Sundays in the house where the main function had to be celebrated. Young lads had their own group while the girls would also have their separate group. The celebration started on the first day of POH month and would continue till Makar Sakraanti i.e. first day of the month of MAGH. Every evening, the respective groups of boys and girls would visit each and every house in the village and start singing some pretty LOHRI songs while standing on the entrance of the house. The house owner would reward them with a piece of wooden log to be stored for burning on the day of LOHRI. (Lohri is celebrated at the time of the year when winter is at its peak) Like in towns, giving of some cash as LOHRI was not practiced in villages. Occasional offer of rice and maize corns etc was also made. Those families which had experienced special blessings would give these groups some cash as BADHAAI so that the shortfall for celebrations could be met. On the last day of the month POH, all the wood collected would be burnt by making a bone fire in the pre-selected house whose members were supposed to be special host to the group and offer snacks such as REWRI, TILL-CHOWLI, MUNG FALI (ground nuts), and boiled corn etc. The hearth where the LOHRI was to be ignited was made in style and decorated with various items such as sea shells. Next day, KHICHDI of course rice and black URADH was cooked in the remaining ambers of the bone fire and enjoyed by the groups sitting around it. Stealing a burning log from the bone fire of the female group by the boys and throwing it in their own bone fire was considered a big achievement and declared as performing of wedding of the female LOHRI with male LOHRI. Naturally, the girls were ever vigilant and would not permit any boy to come near their bone fire so that they remained unconquered. Still, the smart boys managed it somehow by infiltrating the gathering of innocent village belles.
HOLI: It used to be usually colourful but without any addictions to wine and Bhang etc. The married women would assemble late in the morning around some evergreen (Coniferous) plant or herb known as DANDOCHH and worship it by offering SUHAAGI and home cooked prashad popularly known as BABROO etc. The NAIJ was offered by the females to some married lady (not a widow) whose all the children would be alive.
RITUALS ON SAD & TRAGIC OCCASIONS. If the happy moments are celebrated with fan fare, the tragic moments too have to be faced by leading a life by renouncing pleasures; at least temporarily. In obedience to religious beliefs and commandments, the people in Sood community also used to follow certain established practices. Nothing could cause more sadness than death. Some of the customs are still observed while quite a few of these have been forgotten to be followed. A common belief persisted that a dying person should breathe his last, lying on the ground and not on cot. When it was realized that the sick person had lost battle to continue to live and could die any moment, the body of the sick person was placed on the floor, coated with a thin layer of cow dung, of the room so that the soul would leave the body when the dying person was on the earth. It was believed that the soul of the dead would rest more peacefully this way and have a smooth journey to the heaven. Some learned person would start reciting GITA loudly so that the voice could be heard by the feeble person on the death bed. A few drops of holy water –GANGA JAL and a few pieces of holy leaves- TULSI DAL were also placed in the mouth of the departing person. Some cash was also handed over and placed on the palm of the dying person which was afterwards spent on some charitable deed. The food grains to be distributed to the poor were also got donated from the dying person.
Before the last journey to the cremation ground started, all the close male relatives, junior in relation and age, would get their heads tonsured while the married females would take off the bangles from their wrists and nose pins from their noses along with other ornaments. It was thought that because of the tragedy, a very simple life by renouncing worldly pleasure should be led. No fire was lit to cook the food in the entire village by the people having common sub-caste till the dead body left for the cremation ground. The small children who felt very hungry because of any delay to perform the last rites were fed in the houses of some acquaintance. If a person lived a very long age and left behind a happy family of grandsons and great grandsons, his or her funeral was done with some distinction. The ARTHI was decorated with special material and the band playing holy tunes would accompany the march to the funeral ground. The farewell to such a lucky person was bid on not a sad note. The comforts of sleeping on a cot were neglected and whole of the family would sleep on the floor for at least a month i.e. till first MAASKU (the day after a month according to lunar calendar). The husband or the wife of the departed person had to continue this practice for at least six months or more. The food to be cooked in the house had to be simplest. No frying of any dish was permissible. The sound of TARRKA caused by adding vegetable for cooking in hot ghee or oil was treated as an offense and believed to be causing disturbance to the departed soul. Only boiling of the food for cooking was permissible. Use of asafetida (HING) in the kitchen was not allowed. Onions and garlic use was out of question. PICKLES were not allowed to be eaten because most of them contained asafetida. The married women belonging to the family were supposed to keep sitting in a sorrowful mourning state and the necessary household task was performed by the daughters and nieces belonging to the family. This routine would continue till MASKU. That day, the daughters (DHIYAANS) would cook HALWA as prashaad which was a signal to indicate that normality to life could be started and the women in the house could turn to resume the routine. The immediate family members were not supposed to join any religious ceremony or visit temple for at least sixteen days, being to have the effect of PAATAK. The living spouse of the dead person suffered this bad effect for forty days. (Opposite of this PAATAK is called SOOTAK which effected the family at the time of a male child birth in identical manner i.e. prohibition to attend religious activities etc).
It is still thought a bad omen to visit the house of the family for the purpose of offering condolence on Thursdays.
The wearing of ornaments by the ladies would be resumed after a long period but if any of them had to face the compulsion of attending some ceremony of happy occasion in a very close relation, all the women, who had taken off their jewelry on the day of the death, would assemble together and then start wearing their ornaments. During the period of sadness in the family, no gaudy dresses were expected to be worn and the married women used to cover their faces and heads wearing a white CHUNNI. The bereaved family members, especially women, would avoid their presence in ceremonies of happy moments for at least six months or a year.
KRIYA KARAM AND SOLAH Kriya is still performed on thirteenth day (but not on Thursday) after the death. The Pundit / ‘Charge’ would receive donation of daily needed goods and domestic articles like a bedding, a cot, dress, shoes, umbrella, cooking and other utensils etc. On the sixteenth day, the Puja for purity (SHUDHI) was done and HAVAN was performed. The GAYATRI MANTRA used to be repeatedly and continuously chanted by a team of sixteen pundits who were offered some DAKSHINA and other pooja articles along with a holy book. VAAR, the gathering to offer condolence, used to be performed around seventh-eighth day but not on Thursday. VAAR was also performed a day earlier at the residence of the paternal home of a wedded deceased women or at the house of in-laws of a deceased wedded man.
MAASKU Every month, as per lunar calendar, some special charitable act used to be performed by giving some donation in shape of clothes; food grain etc to some needy and poor Brahmin continually for eleven months and on this day of the twelfth month, Baarkhi had to be performed. On the eve of sixth MAASKU i.e. lapse of period of six months after the death occurred, the close and local relatives would again assemble in the house of the bereaved family to express the feeling of grief and the void caused due to death.
BAARKHI & CHABARAKH The tradition still continues in the old fashion except that the scale of performance stands slightly reduced because of individual impediments and ideas for performing these chores. The relatives used to assemble at the time of PIND DAAN which was performed at noon time. Thereafter food used to be served to the people having joined this ritual. In old days, most of the elders in age and relation to the deceased would decline to join for lunch and quietly move away after religious ceremony of PIND DAAN.
Celebration of functions of happiness like Dewali, Holi, Lohri etc was not done for one year after the death occurred.
DONATIONS:
Sood Sabha, Shimla shall always remain grateful to those donors who helped it with financial contribution when it started executing its dream project in mid sixties. The record of cash/ cheque transactions could easily be compiled from the old available account books. It has to be kept in mind that the names of those donors who helped in KIND instead of CASH cannot be traced. SABHA is also grateful to those who during those days donated heaps of material in shape of loads of trucks of sand, concrete, TIMBER and other building material consumed when the construction work of the complex was in full swing. Some truck owners carried the purchased material free of cost without charging any freight. When the Hall & Gallery of Sabha become available for use to perform social functions like marriages and other various traditional celebrations, loads of huge cooking utensils-new as well as semi used- meant for cooking for large gathering started pouring in the store of Sabha as donation. People thought of putting these articles to more purposeful and better use instead of allowing these as remaining dumped in the corner of their personal stores. Hereunder an effort has been made to compile a list of those donors who had donated money for this Noble cause.
In present days, these amounts may seem petty but comparing the present value of money with that of those days, these significant donations have to be termed as very huge. These were happily donated beyond their means by the liberal donors. Whether it was a one rupee note or a cheque of Rupees ten thousand or more, it mattered a precious lot to Sabha. More important than the money received was the ZEAL and spirit with which it was given to SABHA. Words of Blessing and encouragement always followed. People knew that money was being given for a great and sacred cause in safe hands. Wishes of the Well Wishers were more valuable than the money received. Sood Sabha, Shimla again expresses its gratitude and will remain indebted to these persons and hereunder provides the names of these philanthropists. A few names might have skipped while compiling the list from old records. Sabha expresses thanks to those persons also whose names could not be included in this list INADVERTANTLY or because of non availability of correct and complete information from very old records at this stage.

(From the year 1967 onwards) (Record prior to this year is not readily available)

List of those Donors who donated Between Rs.5,000/- and Rs.10,000/-

Sr.No. Name & Address Amount.
1 Lala Amar Chand Sood, of M/s Gobind Lal Chuha Ram, Shimla 5,100-
2 Shri R.R.Gupta 7,387-
3. M/s Gujar Mal Gurbaksh Rai, Subzi Mandir,Shimla 6,701-
4. Sh.Rameswar Nath, Banarsi Dass Om Parkash, Shimla 5,101-
5. M/s Dwarks Dass Vinod Kumar, Subzi Mandi, Shimla 8,183-
6. Krishna Coal Co., Cart Road, Shimla 6,750-
7. Rakkar Charity, through Lala Kishori Lal Bhagra 5,000-
8. Shri Krishan Kumar Sood, Gulshan Villa, Shimla 5,100-
9. M/s Kiru Mal Naval Kishore, Ganj, Shimla 5,101-
10. Shri Amar Chand Butail, Ram Bazar, Shimla 6,200-
11. Sh.Vishwa Bhushan Banta, Saraf Building, Shimla 5,501-
12. Smt.Indu Mati Sood, Saraf Building, Shimla 6,000-
13. M/s Sant Lal Inder Sain, Lower Bazar,Shimla 5,001-
14. Sh.Jagat Ram, of M/s Kishori Lal Jagat Ram 7,702-
15. Lala Kishori Lal, Ramesh Bhagra, Sudesh Bhagra, Jagat Ram, Partners K. J 7,001-
15 (a) Smt Ishro Devi Bhagra, Bhagra niwas, SHIMLA 5100-
15 (b) Best Apple Company, SHIMLA 5100-
16. M/s Salig Ram Hem Raj, Ganj, Shimla 5,202-
17. Dr.Mukand Lal, Shimla 8,715-
18. Tulsi Ram Bhagirath Dass Trust, Sood Dharamshala, Chandigarh 5,001-
19. Sh.Neam Chand Chimra, Subzi Mandi, Shimla 7,200-
21. M/s Lakshmi Chand Kishori Lal, Theog 5,100-
22. Sh.Chandu Lal Advocate, Shimla 5,252-
23. Sh.Ghasita Ram ji Theog 5,100-
24. Sh.Hari KrishanLal Kuthiala, Shimla 5,000-
25. Hon’ble Education Minister, HP (Personal) 5,000-
26. Thakur Ram Saran Dass, Jubbal 5,100-
27. M/s Milkhi Ram Jagat Ram Jubbal 5,100-
28. M/s Ram Sukh Dass & Bros. Solan 5,100-
29. M/s Minjru Mal Hem Raj, Shimla 5,101-
30. Smt.Gayatri Devi C/O Dr. Kirpa Ram Sood 9,000-
31. Dr.Piare Lal C/O Dr Kirpa ram 6,601-
32. Dr. Mrs Mohini Sood C/O Dr Kirpa Ram 6,500-
33. Lala Vidya Prakash, Lakshmi Hotel, Shimla 6,200-
34. Sh.Roshan Lal Butail 5,100-
35. Smt.Chando Devi W/O Ram Loke, Shimla 8,000-
36. M/s Saraswati Timbers, Shimla 5,601-
37. M/s Nand Lal Gian Chand,Theog 5,100-
38. M/s Hazari mall Kuthiala & Sons, Timber Merchants , Shimla 5,000-


Donors of Rs.10, 000/- and above

1. M/s Best Alu Merchants Union, Shimla 34,400-
2 M/S Kishori Lal Jagat Ram, Shimla 29501-
3. Dr.Kirpa Ram Sood, The Mall, Shimla 19,701-
4. Sh.Amar Chand Sood, Advocate, Shimla 23,000-
5. M/s Seed Alu Suppliers Syndicate, Shimla 23,464-
6. M/S Potato Suppliers Syndicate, Shimla 19,501-
7 M/s Lehnu Mall Ram Krishan, Shimla 15601-
8 M/S Shimla Iron & Hardware Syndicate, Shimla 11,501-
9. M/s Gobind Lal Chuha Ram, The Mall, Shimla 11,685-
10. M/s Friends Dry Cleaners, The Mall, Shimla 10,189-
11 M/s Bansi Lal Om Parkash SOOD, SHOULDING, Kinnaur 10101-
In addition to above, there are hundreds of Donors of Sood Biradri and others who contributed whole heartedly to the holy cause but bifurcated their donation amount to keep it below Rs.5, 000/- for sake of accounting convenience. It is not possible to trace these details now after a period of four decades. The gratitude to all such donors was always due and is hereby expressed.

BUSINESS HOUSES of SOODS in SHIMLA which are more Than fifty Years Old
Tha Mall: Gian Chand & Sons, Maria Brothers, Radha Mall Bishan Dass, Dewan Chand Atma Ram (established in 1912 in Lower Bazar and shifted to The Mall in early fifties,) Friends Dry Cleaners-Estb 1947, Dr Kirpa Ram’s Clinic, Kumar Studios: (Started from Lower Bazar and then shifted To The Mall in mid fifties), Ranvir Studios: Started from Gunj Road and then shifted to The Mall in mid fifties, Rama & Co, Himachal Photo Store, Madan Machinery Mart, Prakash Radios, Goel’s Press.

LOWER BAZAR: Thakur Bhrata- Estb. 1925, Hira Lal Salig Ram, Jai Bharat Medical Store, Ram Lal Durga Das, Paul Boot House, Ram Sukh Das & Sons, Kangra Cloth House, Bhawani Stereotypic Press- ( Prop: Rai Sahib Lehnu Mall Thakur Dass-Estb-1909), Krishna Loha Bhandar, Ramji Das Roshan Lal, Mani Ram Kuthiala, Hakam Mall Tani Mall, Sita Ram Nathu Ram, Thakur Dass Mast Ram-Estb: 1930, Mauja Mall Mehar Chand- Estb 1840, Thunia Mall Ghungar Mall-Estb 1872), Amin Chand Ishwar Dass, Dr Jagat Ram Clinic, Gian Bhandaar-Estb: 1945, Nathu Ram Lachman Das-Estb: 1900,Thunia Mal Puran Chand, Paul & Singh, Hira lal Mela Ram, Mela ram Karol & sons, Pirthu Mall Dhani Ram, Lehnu Mall Ram Krishan Estb;1950, Nihala Mall Ram Loke- Estb: 1890) Agya Ram Ram Chand, J B Brothers, Bharatendu Printing press.

SABZI MANDI: Kishori Lal Jagat Ram, Paras Ram & Sons, Gujar Mall Gurbaksh Rai, Krishna Fruit Agency, B M Jai Lal, Dwarka Das Vinod Kumar, Bakshi Ram Puran Chand, Rupa Mall Sita Ram, Gian Chand Mast Ram.
ANAJ MANDI: Saraf Mal Rairu Mal-Estb 1876, Sunder Lal Chaudhry Mall Estb. 1867, Shiv Dyal Kedar Nath, Mansa Ram Sudarshan Kumar. Banna mall Ganda Mall, Dewana Mall Saraf Mall, Ved Parkash Satish Kumar.
Ram Bazar: Amar Chand Butail & Sons, L. Dewana Mall & Sons, Bhoda Mall Khushi Ram (estb. 1921), National Cotton Works.
CART ROAD: Best Coal Company, Narayan Coal Co. Krishna coal Co. Rama Coal Co. Des Raj Sundresh Kumar, Simla Roller Flour Mills, Anup Service Station.
CHOTA SHIMLA: Ruldu Mall Nand lal.
Sanjauli & Dhalli: Inder Mall Gurbaksh Rai, Data Ram Tara Chand, Sansar Chand Tirlok Chand, Dharam Chand Vinod Kumar.
Lakkar Bazar: Massadi Mall Ganga Das, Student Stores.
Boilue Gunj-Tutu: Himalya Coal Company, Sita Ram Amar Nath, Khushi Ram & Sons.

SOME VERY OLD BUSINESS HOUSES OF SOODS, SUCCESSORS TO WHICH HAVE DIVERSIFIED.

The Mall & Middle Bazar: H.S. Karol & Sons, Dr. A.N Kashyap-Homeopath, Jeewan Lal & Sons, Jalla Mal Jawahar Lal, Gobind Lal Ratan Chand, M.R.Stores, Gobind Lal Chuha Mal, The Photo Studios, B. Lal & Co, Amrit Aerated Water Supply Co., Simla Book Binders, Budhu Mall Moti Ram,Bhanna Mall Sumer Chand
LOWER BAZAR: Shiv Dyal Roshan Lal, Baisakhi Mall Hari Ram, K M Sukh Dyal & Sons, Hazari Mall Mangat Ram, Rai Bahadur Jodha Mall & Sons, Ajudhya Das Parma Nand, Mauja Mall Sant Ram, Hira lal Mela Ram,, Dewan Chand Lakhu Ram, Darshan Mal Om Parkash, Ram Loke Varinder Kumar, B R Mela Ram & Co, Jat Mall Mangat Ram, Rai Sahib Lehnu Mall Thakur Das, Narain Das Ratan Chand-Himachal Book Depot, Mehar Chand Saraf, Bishan Chand & Sons, Bhag Mall Parmeswari Das, Laxmi Hotel, Shiv Dayal’s dental clinic, Your Shop, Ludhar mall Jai Bhan, Ramji Das Dina Nath

ANAJ MANDI: Kiru Mall Naval Kishore, Devi Saran Hans Raj, Ram Saran Das Kuthiala, Kishori Lal Yuv Raj, Janta Flour Mills, Brij Lal Khushi Lal, Nidha Mall Puran Mall, Nauditta Mall Puran Mall and Rai Sahib Puran Mall & Son, Bhagwan Das Tulsi Ram, Jagan Nath Kuthiala & sons.
SABJI MANDI: Parasi Ram Narsi Bhagat, Best Alu Merchants Union
RAM BAZAR & CART ROAD: Minjru Mall Hem Raj, Potatoe Suppliers Syndicate, Seed Alu Syndicate, Jallu Mall Kuthiala, Imperial Coal Company, Athol Coal Company, Graphite Coal Company, Punjab Coal Company, Durga Coal Company, Janta Coal Company, Bemloe Stores.
LAKKAR BAZAR: Chipal Mal Buta Mal, Changan Mal Mool Raj, Paisu Mal & Sons, Paras Ram & Sons, Jai Lal & Sons, Babu Lal & Sons, Changan Mall Dev Raj, Ramji Das Kishan Chand.
CHOTA SHIMLA: Inder Mall Jagat Ram, Inder Mall Mela Ram
SANJAULI, DHALLI & CHHARABRA: Kailash Transport Co, Chharabra, Khushi Ram Rawal Chand, Parma Nand Jagdish Ram, Himachal Auto Store, Hakam Rai Nathu Mall, Durga Das Piare Lal, Himachal Filling Station.
18 Late Lala Bodh Raj MEMBER

19 LATE Sh. Hem Raj (VIKRANT HOTEL) MEMBER
20 LATE Sh. Bipin Chand Sood MEMBER
21 Late Sh. Om Parkash Sood MEMBER
22 LATE Dr. Kirpa Ram Sood MEMBER (PRESIDENT during 1961)
23 Late Sh. Khushi Ram MEMBER
24 Late Sh. Kailash Chand Advocate MEMBER
25 Late Sh Devi Lal Doegar MEMBER & Auditor
26 Late Sh. Hans Raj Chimra MEMBER
27 Late Sh. Amar Chand Butail MEMBER
28 Late Sh. Chaman Lal MEMBER
29 Late Shri Rameshwar Dass Sood MEMBER
30 Parkash Chand MEMBER

31 Shri Satish Butail MEMBER
32 Shri Vijay Bhagra. MEMBER
33 LATE Sh Dawarka Das Sood MEMBER